Homilies on the Psalms 7.1–14.0
Greek text: PG 29.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 7
7.1PG 29:300
Ψαλμὸς τῷ Δαβὶδ, ὃν ἧσε τῷ Κυρίῳ ὑπὲρ τῶν λόγων Χουσὶ υἱοῦ Ἰεμενεί.. Δοκεῖ πως ἐναντίως ἔχειν πρὸς τὴν ἐν ταῖς Βασιλείαις ἱστορίαν, ἔνθα τὰ περὶ τοῦ Δαβὶδ ἀναγέγραπται, ἡ ἐπιγραφὴ τοῦ ἑύδόμου ψαλμοῦ. Ἐχεῖ γὰρ ὁ Χουσὶ 'ἀρχιεταῖρος μὲν τοῦ Δαβὶδ, υἱὸς δὲ ᾿Αραχὶ ἱστορεῖται, ἐνταῦθα δὲ Χουσὶ υἱὸς Ἰεμενεί. Ἔστι δὲ οὔτε οὗτος, οὔτε ἄλλος τις τῶν ἐχεῖ φαινομένων υἱὸς Ἱεμενεί. Μήποτε οὖν, ἐπειδὴ μεγάλην ἀριστείαν καὶ ἀνδραγάθημα ἐκ τοῦ περὶ τὴν φιλίαν σχηματισμοῦ ἐνεδείξατο, προσχωρήσας μὲν δῆθεν τῷ ᾿Αβεσσαλὼμ, διαλύων δὲ τὰς βουλὰς τοῦ ᾿Αχιτόφελ, ἀνγνώμας ὑποτιθεμένου, διὰ τοῦτο υἱὸς Ἱεμενεὶ προσηγορεύθη; Ἑρμηνεύεται δὲ ὁ υἱὸς Ἰεμενεὶ υἱὸς τῆς δεξιᾶς. Εἰσηγον μένου γὰρ ἐκείνου μηδένα χρόνον ἐμποιεῖν τοῖς πράγμασιν, ἀλλ᾽ εὐθὺς ἀπαρασχεύῳ ὄντι ἐπιτίθεσθαι τῷ πατρὶ, οὐχ εἴχσε παραδεχθῆναι τὴν βουλὴν τοῦ ᾿Αχιτόφελ, Ὅπως ἐπαγάγῃ, φησὶ, Κύριος ἐπὶ Αβεσσαλὼμ τὰ κακὰ πάντα" ἀλλὰ πιθανωτέρας ἔδοξεν ἀναθδολὰς αὐτοῖς καὶ διατριβὰς ἐμποιεῖν, πρὸς τὸ δοῦναι καιρὸν τῷ Δαβὶδ συλλέξασθαι τὰς δυνάμεις. Ὅθεν καὶ ἀπόδεκτος ἣν παρὰ τῷ ᾿Αβεσσαλὼμ λέγοντι - Ἀγαθὴ ἡ βουὴ Χουσὶ τοῦ Ἀραχὶ ὑπὲρ τὴν Τῷ μέντοι Δαβὶδ διὰ τῶν ἱερέων Σαδὼκ καὶ ᾿Αβιάθαρ ἐδήλου τὰ οἰκονομηθέντα, καὶ προσέταξε μὴ αὖλισθῆναι ἐν τῇ ᾿Αραδὼθ τῆς ἐρήμου, ἀλλὰ χατέσπευδὲν αὐτὸν ἐπὶ τὴν διάβασιν. Ἐπεὶ οὖν ἐκ τῆς ἀγαθῆς συμβουλῆς ἐγένετο δεξιὸς τοῦ Δαβὶδ, ἀπὸ τοῦ ἀνδραγα… υἱὸς Ἱεμενεὶ προσηγόρευται, τουτέστιν, υἱὸς δεξιᾶς. Αὕτη δὲ συνήθεια τῆς Γραφῆς, καὶ τοὺς χείρονας ἀπὸ τῆς ἁμαρτίας χρηματίζειν μᾶλλον ἣ ἀπὸ τῶν πατέρων, καὶ τοὺς κρείττονας υἱοὺς ὀνομάξειν ἐκ τῆς χαραχτηριξούσης αὐτοὺς ἀρετῆς. Τὸν τοίνυν διάβολον υἱὸν ἀπωλείας ὁ ᾿Απόστολος ὀνομάζει - Ἐὰν γὰρ μὴ ἀποκαλυφθῇ ὁ ἄνομος ὁ υἱὸς τῆς ἀπωλείας. Καὶ ἐν τῷ Εὐαγγελίῳ τὸν Ἰούδαν υἱὸν ἀπωλείας ὁ Κύριος εἶπεν Οὐδεὶς γὰρ, φησὶν, ἀπὠλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας" τέκνα δὲ σοφίας τοὺς ἐν τῇ θεογνωσίᾳ μεμορφωμένους " Ἐδικαιώθη …
Psalmos tǭ Dabid, hon hēse tǭ Kyriǭ hyper tōn logōn Chousi huiou Iemenei.. Dokei pōs enantiōs echein pros tēn en tais Basileiais historian, entha ta peri tou Dabid anagegraptai, hē epigraphē tou heudomou psalmou. Echei gar ho Chousi 'archietairos men tou Dabid, huios de ᾿Arachi historeitai, entautha de Chousi huios Iemenei. Esti de oute houtos, oute allos tis tōn echei phainomenōn huios Hiemenei. Mēpote oun, epeidē megalēn aristeian kai andragathēma ek tou peri tēn philian schēmatismou enedeixato, proschōrēsas men dēthen tǭ ᾿Abessalōm, dialyōn de tas boulas tou ᾿Achitophel, angnōmas hypotithemenou, dia touto huios Hiemenei prosēgoreuthē? Hermēneuetai de ho huios Iemenei huios tēs dexias. Eisēgon menou gar ekeinou mēdena chronon empoiein tois pragmasin, all᾽ euthys aparascheuǭ onti epitithesthai tǭ patri, ouch eichse paradechthēnai tēn boulēn tou ᾿Achitophel, Hopōs epagagę̄, phēsi, Kyrios epi Abessalōm ta kaka panta" alla pithanōteras edoxen anathdolas autois kai diatribas empoiein, pros to dounai kairon tǭ Dabid syllexasthai tas dynameis. Hothen kai apodektos hēn para tǭ ᾿Abessalōm legonti - Agathē hē bouē Chousi tou Arachi hyper tēn Tǭ mentoi Dabid dia tōn hiereōn Sadōk kai ᾿Abiathar edēlou ta oikonomēthenta, kai prosetaxe mē aulisthēnai en tę̄ ᾿Aradōth tēs erēmou, alla chatespeuden auton epi tēn diabasin. Epei oun ek tēs agathēs symboulēs egeneto dexios tou Dabid, apo tou andraga… huios Hiemenei prosēgoreutai, toutestin, huios dexias. Hautē de synētheia tēs Graphēs, kai tous cheironas apo tēs hamartias chrēmatizein mallon hē apo tōn paterōn, kai tous kreittonas huious onomaxein ek tēs charachtērixousēs autous aretēs. Ton toinyn diabolon huion apōleias ho ᾿Apostolos onomazei - Ean gar mē apokalyphthę̄ ho anomos ho huios tēs apōleias. Kai en tǭ Euangeliǭ ton Ioudan huion apōleias ho Kyrios eipen Oudeis gar, phēsin, apōleto, ei mē ho huios tēs apōleias" tekna de sophias tous en tę̄ theognōsią memorphōmenous " Edikaiōthē …
“A psalm of David, which he sang to the Lord concerning the words of Hushai son of Jemini.” The title of the seventh psalm seems somehow to be at odds with the history in the books of Kingdoms, where the story of David is recorded. For there Hushai is reported as David's chief companion and the son of Archi, but here as Hushai son of Jemini; and neither he nor anyone else who appears there is a son of Jemini. Perhaps, then, since he showed great valor and a brave deed in his pretense of friendship, going over in appearance to Absalom while undoing the counsels of Ahithophel, who was giving his opinions, he was for this reason called son of Jemini? “Son of Jemini” is interpreted “son of the right hand.” For when Ahithophel proposed that no time be allowed to pass, but that they attack the father at once while he was unprepared, Hushai did not allow Ahithophel's counsel to be accepted, “so that the Lord might bring,” it says, “all the evils upon Absalom”; instead he appeared to give them more persuasive delays and postponements, in order to give David time to gather his forces. That is why Absalom approved of him, saying, “The counsel of Hushai the Archite is better than the counsel [of Ahithophel].” But to David he made known through the priests Zadok and Abiathar what had been arranged, and he told him not to camp at Araboth in the wilderness but urged him on to the crossing. Since, then, by his good counsel he became David's right hand, from the brave deed … he has been called son of Jemini, that is, son of the right hand. It is the custom of Scripture to name the worse from their sin rather than from their fathers, and to call the better sons of the virtue that marks them. So the Apostle calls the devil a son of destruction: “For unless the lawless one is revealed, the son of destruction.” And in the Gospel the Lord called Judas a son of destruction: “None,” he says, “was lost except the son of destruction.” And those formed in the knowledge of God are called children of wisdom: “Wisdom is justified …”
Ps 7:1 (quotation, high confidence) · 2 Sam 17:14 (quotation, high confidence) · 2 Sam 15:32 (allusion, high confidence) · 2 Thess 2:3 (quotation, high confidence) · John 17:12 (quotation, high confidence) · Luke 7:35 (quotation, medium confidence)
Notes and citation
Summary: Basil explains the title of Psalm 7: Hushai, called “son of Archi” in Kingdoms, is here “son of Jemini” (son of the right hand) because his counsel made him David's right hand, as Scripture names people from their deeds.
- Quotations: Ps 7:1 title (LXX 7:1); 2 Sam 17:14 (LXX 2 Kgdms 17:14); 2 Sam 17:7 and 17:14 (“the counsel of Hushai the Archite”); 2 Thess 2:3; John 17:12; Luke 7:35 (Matt 11:19). Allusions: 2 Sam 15:32–37; 16:16–17:16. From “Wisdom is justified” to the end, the scan of this section is a confused mixture of Migne's Latin, his notes and repeated lines (the beginning of the next verse, Ps 7:2–3, appears there in fragments); it is removed by logged corrections, and the rest of the quotation is lost. A fuller form of the line on Ahithophel (“a very shrewd man”) survives only garbled in that tail. The scan also lost the end of the word for “brave deed” (marked “…”).
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): Δαδὶδ, ὃν → Δαβὶδ, ὃν; «Ἰόγων → λόγων; Δοχεΐ → Δοκεῖ; Δαδὶδ ἀναγέγραμὶς → Δαβὶδ ἀναγέγραπται,; βιϊ! (φηιϊπὶ. ας δυΐίθιῃ 60 του}, ὧὐ βοτὶριϊοθοπὶ οὐπὶ 115 φυῶ ἀϊουπιυγ {1 Παρ. χυη, ὅ, δογίριατάγαπ) ραγ ἰϑϑία ΒΑβ, πὶ ἴῃ Θ) υδιπού! ! ἐστὶ δὲ οὔτε οὗτος οὔτε ἄλλος τις τῶν ἐχεῖ φαινομέ- “ται, ἡ → ἡ; Α 6888 οοηίγαγία. {Π|| Ξ δινΐη Ομ δὲ ργοιραιβ Χουσὶ → Χουσὶ; Δαδὶδ, υἱὸς → Δαβὶδ, υἱὸς; ἐχ τοῦ → ἐκ τοῦ; ᾿Αδεσσαλὼμ, → ᾿Αβεσσαλὼμ,; Εἰσηγου → Εἰσηγον; ἐχείνου → ἐκείνου; Αδεσσαλὼμ τὰ → Αβεσσαλὼμ τὰ; διατριδὰς → διατριβὰς; χαιρὸν → καιρὸν; Δαδὶδ συλλέξασθαι → Δαβὶδ συλλέξασθαι; ἀπόδεχτος → ἀπόδεκτος; ᾿Αθεσσαλὼμ → ᾿Αβεσσαλὼμ; βουϊὴν Τῷ → Τῷ; Δαδὶδ διὰ → Δαβὶδ διὰ; Σαδὼχ → Σαδὼκ; ᾿Αδιάθαρ → ᾿Αβιάθαρ; οἰχονομηθέντα, → οἰκονομηθέντα,; ἐχ τῆς ἀγαθῆς → ἐκ τῆς ἀγαθῆς; συμθουλῆς → συμβουλῆς; Δαδὶδ, ἀπὸ → Δαβὶδ, ἀπὸ; ἀνδραγα- → ἀνδραγα…; ψ᾽ (οἰ ΐοοῖ ἰγδηβίθηβ δὰ Αὐϑδιοηΐβ ρα γίθϑ, δυῦἦ! θη - ΔΡραι!αίι5. 681, [ος δβὶ, ἢ] 5 ἀοχίογι, ἢΐς δυίοπι τῶν → τῶν; χρείττονας → κρείττονας; (, ἀδπι ἐχ τῆς χαραχτηριξούσης → ἐκ τῆς χαραχτηριξούσης; διάδολον → διάβολον; ἀπωμκείας. → ἀπωλείας.; ποὺς → τοὺς; ᾿Εδιχαιώθη διε αἰχοείην, ἢ ἢ} εἷς ἰπ6556 νὴ], αἰ ΦΑΙήτπι : διαλύων δὲ τὰς βουλὰς τοῦ ᾿Αχιτόφελ, ὑποτιθεμένου τὰς γνώμας ἀνδρὸς ἐντρεχεστάτου καὶ εἰ ἴῃ τὰ πεϊ τὶ σχοτοὶ αἰ δι πηὶ ἴηι! 1} οἱ ΘΟὨΙΟΓΠγΑιΐ, [108 σοσδὶ 88 μι δ πιϊτ8 ὁ διε "δ: οἱ: δὲ {μετὶ!, 'παᾳυΐ!, ἐδὲ βίϊπ|6 ραεὶς κ΄, Νοῖ (υγ. Βαϊ διά τοι τοῦτο. δρᾷ τοι ἀδαβί ἴῃ) οὐριὶ- (01. φυλτιι8 ἀποχαλυφθῇ, φησὶν, ὁ ἄνθρωτὴ τῆς ἀνομίας ὁ υἱὸς τῆς, εἰς. Αἱ τα ]αυ] 185. υἱ ἃ 4υονίβ γϑοία ροϑϑὶ! ρτοίεγγὶ, {πὰ Υἱ εἰ οί : βρεγαὶ, δυΐ φυΐ οὐ Δ᾽ φυϊὰ αἰϊυ ἃ πιυπάδπαπι επὶπι, ἰηαυΐ!, κα [6 ϑαίυαπι [ἐεἷ! δ"; εἰ, Εἰαι εἰδὶ οομπδβίϊμ108, ἃ 8280 }}}} ργί μοῖρα Θχαιη!ηλγῖ, υἱ δὶ Γαμένου, μηδὲ σώζοντος, δάιϊιπιιγ ἰῃ αύστιο οἱ δερίίινυ ροϑὶ γοοθ5 Ψυχὴν μον " 566] ον! → Ἐδικαιώθη ….
Cite (SBL): Basil, Hom. Ps. 7.1 (PG 29:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/7-1/#p-7-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
7.2PG 29:300
"Ἐὰν ἥ, φησὶν, ἐκεῖ υἱὸς εἰρήνης. Οὐδὲν οὖν θαυμαστὸν καὶ νῦν σιωπηθῆναι μὲν αὐτοῦ τὸν σωματικὸν πατέρα, δεξιᾶς δὲ υἱὸν τὸν ἀρχιεταῖρον τοῦ Δαβιδ᾽ ὀνομασθῆναι, ἀπὸ τῆς πράξεως πρέποντα ἑαυτῷ τὸν … Κύριε ὁ Θεός μου, ἐπὶ σοὶ ἤλπισα, σῶσόν με. Νομιζόμενον ἀπλοῦν εἶναι καὶ ὑπὸ τοῦ τυχόντος ὑγιῶς ἀναφέρεσθαι δύνασθαι τὸ, Κύριε ὁ Θεός μου, ἐπὶ σοὶ ἤλπισα, σῶσόν με, τάχα οὐ τοιοῦτόν ἔστιν. Ὃ γὰρ ἐπ' ἄνθρωπον ἐλπίζων, ἣ ἐπ' ἄλλο τι τῶν κατὰ τὸν βίον μετεωριζόμενος, οἷον ἐπὶ δυναστείαν, ἣ χρήματα, ἢ τι τῶν παρὰ τοῖς πολλοῖς νομιζομένων εἶναι λαμπρῶν, οὐ δύναται εἰπεῖν" Κύριε ὁ Θεός μου, ἐπὶ σοὶ ἤλπισα. Παράγγελμα γάρ ἐστι, μὴ ἐλπίζειν ἐπ᾽ ἄρχοντας - καὶ, ᾿Επικατάρατος ἄνθρωπος, ὃς τὴν ἐλπίδα ἔχει ἐπ᾿ ἄνθρωπον. “Ὥσπερ οὐδὲ σέβειν ἄλλο τι παρὰ τὸν Θεὸν προσῆκεν, οὕτως οὐδὲ ἐπὶ ἄλλον ἐλπίζειν ἣ ἐπὶ τὸν Θεὸν τῶν πάντων Κύριον. Ἐλπὶς γάρ μου, φησὶ, καὶ ὕμνησίς μου ὁ Κύριος. Πῶς δὲ πρῶτον σωθῆναι εὔχεται ἐκ τῶν διωκόντων, εἶτα ῥυσθῆναι; Ἡ διαστολὴ σαφῆ ποιήσει τὸν λόγον. Σῶσον γάρ μὲ ἐκ πάντων τῶν διωκόντων με, καὶ ῥῦσαί μὲ, μή ποτε ἁρπάσῃ ὡς λέων τὴν ψυχήν μου. Τίς οὖν ἡ διαφορὰ τοῦ σώζεσθαι καὶ τοῦ ῥύεσθαι; Ὅτι τῆς σωτηρίας μὲν κυρίως οἱ ἀσθενοῦντες χρήζουσι, τοῦ ῥυσθῆναι δὲ οἱ ἐν τῇ αἰχμαλωσίᾳ κατεχόμενοι. Διὰ τοῦτο ὁ μὲν ἐν ἑαυτῷ ἔχων τὴν ἀσθένειαν, ἐν ἑαυτῷ δὲ λαβὼν τὴν πίστιν, ὑπὸ τῆς οἰκείας πίστεως οἰκονομεῖται πρὸς τὸ σωθῆναι. Ἡ πίστις γάρ σου, φησὶ, σέσωκέ σε" καὶ, Γενηθήτω σοι ὡς ἐπίστευσας. Ὁ δὲ ὀφείλων ῥυσθῆναι τιμὴν ἔξωθεν ὑπὲρ αὐτοῦ χατατεθῆναι ὀφείλουσαν ἀναμένει. Ὁ τοίνυν ὑπὸ τὸν θάνατον ὧν, εἰδὼς, ὅτι εἷς ὁ σώζων, εἷς ὁ λυτρούμενος, Ἐπὶ σοὶ, φησὶν, ἤλπισα, σῶσόν με ἀπὸ τῆς ἀσθενείας, καὶ ῥῦσαί με ἀπὸ τῆς αἰχμαλωσίας, Οἷμαι δὲ,, ὅτι οἱ γενναῖοι τοῦ θεοῦ ἀθληταὶ, ἱκανῶς παρὰ πάντα τὸν ἑαυτῶν βίον τοῖς ἀοράτοις ἐχθροῖς τὰς διώξεις, πρὸς τῷ τέλει τοῦ βίου γενόμενοι, ἐρευνῶνται ὑπὸ τοῦ ἄρχοντος τοῦ αἰῶνος, ἵνα, ἂν μὲν εὑρεθῶσιν ἔχοντες τραύματα ἀπὸ τῶν παλαισμάτων, ἣ σπίλους τινὰς, καὶ τύπους τῆς ἁμαρτίας, χατασχεθῶσιν - ἐὰν δὲ ἄτρωτοι εὑρεθῶσι καὶ ἄσπιλοι, ὡς ἀχράτητοι ὄντες, ὡς ἐλεύθεροι ὑπὸ Χριστοῦ ἀναπαύσωνται. Εὔχεται οὖν περί τε τῆς ἐνταῦθα ζωῆς καὶ περὶ τῆς μελλούσης. Σῶσον γάρ με, φησὶν, ἐνταῦθα ἀπὸ τῶν διωκόντων ῥῦσαι δέ με ἐχεῖ ἐν τῷ καὶ καιρῷ τῆς ἐρεύνης, μή ποτε ἁρπάσῃ ὡς λέων τὴν ψυχήν μου. Καὶ ταῦτα μάθοις ἂν ἐξ αὐτοῦ τοῦ Κυρίου λέγοντος περὶ τὸν καιρὸν τοῦ πάθους" Νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἔρχεται, καὶ ἐν ἐμοὶ ἕξει οὐδέν. ᾿Αλλ᾽ ὁ μὲν, μὴ ποιήσας ἁμαρτίαν, ἔλεγεν ἔχειν οὐδέν " ἀνθρώπῳ δὲ αὔταρκες, ἑὰν τολμήσῃ εἰπεῖν, ὅτι Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ ἕξει ὀλίγα καὶ μικρά. Κίνδυνος δὲ ταῦτα παθεῖν, ἐὰν μὴ ἔχωμεν τὸν λυτρούμενον ἡμᾶς, μηδὲ τὸν σώζοντα. Πρὸς τὰ δύο τὰ προκείμενα δύο ἐστὶ τὰ ἐπαγόμενα᾽ Σῶσόν μὲ ἐκ τοῦ πλήθους τῶν διωκόντων με, καὶ ῥῦσαι ἵνα μὴ ποτε ἁρπασθῶ, ὡς μὴ ὄντος λυτρουμένου. Κύριε ὁ Θεός μου, εἰ ἐποίησα τοῦτο, εἰ ἔστιν ἀδικία ἐν χερσί μου, εἰ ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακὰ, ἀποπέσοιμι ἄρα ἀπὸ τῶν ἐχθρῶν μου κενός. Καταδιώξαι ἄρα ὁ ἐχθρὸς τὴν ψυχήν μου, καὶ καταλάβοι. Σύνηθες τῇ Γραφῇ τὸ τῆς ἀνταποδόσεως ὄνομα οὐχ ἐπὶ τῶν νομιζομένων, ὡς ὑπάρξαντός τινος ἀγαθοῦ ἢ κακοῦ, μόνον λαμβάνεῖν, ἀλλὰ καὶ ἐπὶ τῶν προκαταρχομένων· ὡς ἐπὶ τοῦ, Ἀνταπόδος τῷ δούλῳ σου. ᾿Αντὶ γὰρ τοῦ εἰπεῖν, Δὸς, εἴρηται, Ἀνταπόδος. Δόσις μὲν οὖν ἐστιν ἡ καταρχὴ τῆς εὐποιίας, ἀπόδοσις δὲ ἡ τοῦ ἴσου ἀντιμέτρησις παρὰ τοῦ πεπονθότος ἀνταπόδοσις δὲ δευτέρα τις ἀρχὴ καὶ περίοδος τῶν καταβαλλομένων εἴς τινας ἀγαθῶν ἣ κακῶν. Οἶμαι δὲ, ὅταν ἀντὶ τῆς αἰτήσεως οἱονεὶ ἀπαίτησίν τινα ποιούμενος ὁ λό" γος τὴν ἀνταπόδοσιν ἐπιζητῇ, τοιοῦτόν τινα νοῦν παριστᾷ’ ὅτι, Τὸ παρὰ τῆς φύσεως ἀναγκαίως ὀφειλόμενον τῆς ἐπιμελείας χρέος τοῖς ἐγγόνοις παρὰ τῶν γεννησάντων, τοῦτό μοι παράσχου. Χρεωστεῖται γὰρ τέκνοις παρὰ πατρὸς κατὰ τὴν φυσικὴν στοργὴν ἡ περὶ τοῦ βίου πρόνοια. ᾿θφείλουσι γὰρ, φησὶν, οἱ γονεῖς τοῖς τέκνοις θησαυρίζειν, ἵνα πρὸς τῷ ζῇν ἔτι - καὶ τὰς κατὰ τὸν βίον αὐτοῖς ἀφορμὰς παράσχωνται. Τοιοῦτόν ἐστι πολλάκις ἐπὶ τῆς Γραφῆς ἐν ταῖς προκαταρκτικαῖς ἐνεργείαις τὸ ἀπόδομα ἣ τὸ ἀνταπόδομα παραλαμβανόμενον. Νῦν δὲ ἔοικε θαῤῥεῖν ὁ λέγων τῷ μὴ ἀντιδεδωχέναι τοῖς ἀνταποδιδοῦσι κακὰ, μὴ ἀνταποδεδωχέναι τὰ ὅμοια. Εἰ οὖν ἐποίησα τοῦτο, καὶ εἰ ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακὰ, ἁποπέσοιμι ἄρα ἀπὸ τῶν ἐχθρῶν μου κενός. Κενὸς ἀποπίπτει ἀπὸ τῶν ἐχθρῶν ὁ τῆς χάριτος τῆς ἐκ τοῦ πληρώματος τοῦ Χριστοῦ ἐκπεσών. Καταδιώξαι ἄρα ὁ ἐχθρὸς τὴν ψυχήν μοὺ, καὶ καταλάβοι, καὶ καταπατήσαι εἰς γῆν τὴν ζωὴν μου. Τοῦ μὲν δικαίου ἡ ψυχὴ, χωριζομένη τῆς πρὸς τὸ σῶμα συμπαθείας τὴν ζωὴν ἔχει κεκρυμμένην σὺν τῷ Χριστῷ ἐν τῷ Θεῳ" ὥστε δύνασθαι λέγειν κατὰ τὸν ᾿Α πόστολον, ὅτι Ζῶ δὲ οὐκέτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός· καὶ, Ὃ δὲ νῦν ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ. Τοῦ δὲ ἁμαρτωλοῦ καὶ κατὰ σάρκα ζῶντος καὶ συμπεφυρμένου ταῖς τοῦ σώματος ἡδοναῖς ἡ ψυχὴ οἷον ἂν. βορβόρῳ τοῖς πάθεσι τῆς σαρκὸς ἐγκεκύλισται· ἣν καὶ καταπατῶν ὁ ἐχθρὸς ἐπὶ πλέον ἐχμολύνειν καὶ κότι, καὶ τοῖς ἑαυτοῦ ποσὶ καταπατῶν εἰς γῆν, ἐστιν, εἰς τὸ σῶμα τὴν ζωὴν τοῦ ὁλισθήσαντος. Καὶ τὴν δόξαν μου εἰς χοῦν κατασκηνώσαι. Τῶν μὲν ἁγίων τὸ πολίτευμα ἐχόντων ἐν οὐρανοῖς, καὶ θησαυριζόντων ἑαυτοῖς ἐν τοῖς αἰωνίοις θησαυροῖς τὰ ἀγαθὰ, ἡ δόξα ἐστὶν ἐν τοῖς οὐρανοῖς" τῶν δὲ καὶ κατὰ σάρκα ζώντων, ἡ δόξα αὐτῶν κατασκηνοῦν εἷς τὸν χοῦν λέγεται. Ὁ γὰρ ἐπὶ τῷ χοϊκῷ πλούτῳ δοξαζόμενος, καὶ ὁ τὴν ὀλιγοχρόνιον τιμὴν τῶν ἀνθρώπων περιέπων, καὶ ὁ ἐπὶ τοῖς σωματικοῖς πλεονεκτήμασι πεποιθὼς, δόξαν ἑαυτῷ ἔχει, οὐχ ἀνανεύουσαν εἰς οὐρανὸν, ἀλλ᾽ εἰς τὸν χοῦν ἐναπομένουσαν. Ἀνάστηθι, Κύριε, ἐν ὀργῇ σου" ὑψώθητι ἐν τοῖς πέρασι τῶν ἐχθρῶν μου. Τὸ μυστήριον τῆς ἀναστάσεως ἤδη ἐνεργεῖσθαι εὔχεται ὁ Προφήτης εἰς ἀθέτησιν τῆς ἁμαρτίας αὐτῶν" ἣ τὴν ἐπὶ τοῦ σταυροῦ ὕψωσιν, ἥτις γενήσεσθαι ἔμελλε μετὰ τὸ εἰς τὸν ἔσχα. τον ὅρον τὴν κακίαν τῶν ἐχθρῶν ὑψωθῆναι. Ἢ καὶ τὸ, Ὑψώθητι ἐν τοῖς πέρασι τῶν ἐχθρῶν μου, τοιοῦτόν τινα ὑποβάλλει νοῦν" ὅτι ὅσον ἂν κορυφωθῇ ἡ κακία, καὶ προέλθῃ ἐπὶ τὸ ἄμετρον καὶ ἀπεριόριστον χυθεῖσα, τῇ περιουσίᾳ τῆς δυνάμεως δύνασαι, ὥσπερ ἀγαθὸς ἰατρὸς προκαταλαβὼν τῆς νομῆς τὰ πέρατα, στῆσαι τὴν νόσον νεμομένην καὶ ἕρπουσαν, καὶ διακόψαι αὐτῆς τὴν συνέχειαν ταῖς παιδευτικαῖς σου πληγαῖς.
"Ean hē, phēsin, ekei huios eirēnēs. Ouden oun thaumaston kai nyn siōpēthēnai men autou ton sōmatikon patera, dexias de huion ton archietairon tou Dabid᾽ onomasthēnai, apo tēs praxeōs preponta heautǭ ton … Kyrie ho Theos mou, epi soi ēlpisa, sōson me. Nomizomenon aploun einai kai hypo tou tychontos hygiōs anapheresthai dynasthai to, Kyrie ho Theos mou, epi soi ēlpisa, sōson me, tacha ou toiouton estin. Ho gar ep' anthrōpon elpizōn, hē ep' allo ti tōn kata ton bion meteōrizomenos, hoion epi dynasteian, hē chrēmata, ē ti tōn para tois pollois nomizomenōn einai lamprōn, ou dynatai eipein" Kyrie ho Theos mou, epi soi ēlpisa. Parangelma gar esti, mē elpizein ep᾽ archontas - kai, ᾿Epikataratos anthrōpos, hos tēn elpida echei ep᾿ anthrōpon. “Hōsper oude sebein allo ti para ton Theon prosēken, houtōs oude epi allon elpizein hē epi ton Theon tōn pantōn Kyrion. Elpis gar mou, phēsi, kai hymnēsis mou ho Kyrios. Pōs de prōton sōthēnai euchetai ek tōn diōkontōn, eita rhysthēnai? Hē diastolē saphē poiēsei ton logon. Sōson gar me ek pantōn tōn diōkontōn me, kai rhysai me, mē pote harpasę̄ hōs leōn tēn psychēn mou. Tis oun hē diaphora tou sōzesthai kai tou rhyesthai? Hoti tēs sōtērias men kyriōs hoi asthenountes chrēzousi, tou rhysthēnai de hoi en tę̄ aichmalōsią katechomenoi. Dia touto ho men en heautǭ echōn tēn astheneian, en heautǭ de labōn tēn pistin, hypo tēs oikeias pisteōs oikonomeitai pros to sōthēnai. Hē pistis gar sou, phēsi, sesōke se" kai, Genēthētō soi hōs episteusas. Ho de opheilōn rhysthēnai timēn exōthen hyper autou chatatethēnai opheilousan anamenei. Ho toinyn hypo ton thanaton hōn, eidōs, hoti heis ho sōzōn, heis ho lytroumenos, Epi soi, phēsin, ēlpisa, sōson me apo tēs astheneias, kai rhysai me apo tēs aichmalōsias, Hoimai de,, hoti hoi gennaioi tou theou athlētai, hikanōs para panta ton heautōn bion tois aoratois echthrois tas diōxeis, pros tǭ telei tou biou genomenoi, ereunōntai hypo tou archontos tou aiōnos, hina, an men heurethōsin echontes traumata apo tōn palaismatōn, hē spilous tinas, kai typous tēs hamartias, chataschethōsin - ean de atrōtoi heurethōsi kai aspiloi, hōs achratētoi ontes, hōs eleutheroi hypo Christou anapausōntai. Euchetai oun peri te tēs entautha zōēs kai peri tēs mellousēs. Sōson gar me, phēsin, entautha apo tōn diōkontōn rhysai de me echei en tǭ kai kairǭ tēs ereunēs, mē pote harpasę̄ hōs leōn tēn psychēn mou. Kai tauta mathois an ex autou tou Kyriou legontos peri ton kairon tou pathous" Nyn ho archōn tou kosmou toutou erchetai, kai en emoi hexei ouden. ᾿All᾽ ho men, mē poiēsas hamartian, elegen echein ouden " anthrōpǭ de autarkes, hean tolmēsę̄ eipein, hoti Erchetai ho archōn tou kosmou toutou, kai en emoi hexei oliga kai mikra. Kindynos de tauta pathein, ean mē echōmen ton lytroumenon hēmas, mēde ton sōzonta. Pros ta dyo ta prokeimena dyo esti ta epagomena᾽ Sōson me ek tou plēthous tōn diōkontōn me, kai rhysai hina mē pote harpasthō, hōs mē ontos lytroumenou. Kyrie ho Theos mou, ei epoiēsa touto, ei estin adikia en chersi mou, ei antapedōka tois antapodidousi moi kaka, apopesoimi ara apo tōn echthrōn mou kenos. Katadiōxai ara ho echthros tēn psychēn mou, kai katalaboi. Synēthes tę̄ Graphę̄ to tēs antapodoseōs onoma ouch epi tōn nomizomenōn, hōs hyparxantos tinos agathou ē kakou, monon lambanein, alla kai epi tōn prokatarchomenōn; hōs epi tou, Antapodos tǭ doulǭ sou. ᾿Anti gar tou eipein, Dos, eirētai, Antapodos. Dosis men oun estin hē katarchē tēs eupoiias, apodosis de hē tou isou antimetrēsis para tou peponthotos antapodosis de deutera tis archē kai periodos tōn kataballomenōn eis tinas agathōn hē kakōn. Oimai de, hotan anti tēs aitēseōs hoionei apaitēsin tina poioumenos ho lo" gos tēn antapodosin epizētę̄, toiouton tina noun paristą’ hoti, To para tēs physeōs anankaiōs opheilomenon tēs epimeleias chreos tois engonois para tōn gennēsantōn, touto moi paraschou. Chreōsteitai gar teknois para patros kata tēn physikēn storgēn hē peri tou biou pronoia. ᾿thpheilousi gar, phēsin, hoi goneis tois teknois thēsaurizein, hina pros tǭ zę̄n eti - kai tas kata ton bion autois aphormas paraschōntai. Toiouton esti pollakis epi tēs Graphēs en tais prokatarktikais energeiais to apodoma hē to antapodoma paralambanomenon. Nyn de eoike tharrhein ho legōn tǭ mē antidedōchenai tois antapodidousi kaka, mē antapodedōchenai ta homoia. Ei oun epoiēsa touto, kai ei antapedōka tois antapodidousi moi kaka, hapopesoimi ara apo tōn echthrōn mou kenos. Kenos apopiptei apo tōn echthrōn ho tēs charitos tēs ek tou plērōmatos tou Christou ekpesōn. Katadiōxai ara ho echthros tēn psychēn mou, kai katalaboi, kai katapatēsai eis gēn tēn zōēn mou. Tou men dikaiou hē psychē, chōrizomenē tēs pros to sōma sympatheias tēn zōēn echei kekrymmenēn syn tǭ Christǭ en tǭ Theǭ" hōste dynasthai legein kata ton ᾿A postolon, hoti Zō de ouketi egō, zę̄ de en emoi Christos; kai, Ho de nyn zō en sarki, en pistei zō. Tou de hamartōlou kai kata sarka zōntos kai sympephyrmenou tais tou sōmatos hēdonais hē psychē hoion an. borborǭ tois pathesi tēs sarkos enkekylistai; hēn kai katapatōn ho echthros epi pleon echmolynein kai koti, kai tois heautou posi katapatōn eis gēn, estin, eis to sōma tēn zōēn tou holisthēsantos. Kai tēn doxan mou eis choun kataskēnōsai. Tōn men hagiōn to politeuma echontōn en ouranois, kai thēsaurizontōn heautois en tois aiōniois thēsaurois ta agatha, hē doxa estin en tois ouranois" tōn de kai kata sarka zōntōn, hē doxa autōn kataskēnoun heis ton choun legetai. Ho gar epi tǭ choïkǭ ploutǭ doxazomenos, kai ho tēn oligochronion timēn tōn anthrōpōn periepōn, kai ho epi tois sōmatikois pleonektēmasi pepoithōs, doxan heautǭ echei, ouch ananeuousan eis ouranon, all᾽ eis ton choun enapomenousan. Anastēthi, Kyrie, en orgę̄ sou" hypsōthēti en tois perasi tōn echthrōn mou. To mystērion tēs anastaseōs ēdē energeisthai euchetai ho Prophētēs eis athetēsin tēs hamartias autōn" hē tēn epi tou staurou hypsōsin, hētis genēsesthai emelle meta to eis ton escha. ton horon tēn kakian tōn echthrōn hypsōthēnai. Ē kai to, Hypsōthēti en tois perasi tōn echthrōn mou, toiouton tina hypoballei noun" hoti hoson an koryphōthę̄ hē kakia, kai proelthę̄ epi to ametron kai aperioriston chytheisa, tę̄ periousią tēs dynameōs dynasai, hōsper agathos iatros prokatalabōn tēs nomēs ta perata, stēsai tēn noson nemomenēn kai herpousan, kai diakopsai autēs tēn synecheian tais paideutikais sou plēgais.
“If there is a son of peace there,” he says. So it is no wonder that here too his bodily father is passed over in silence and David's chief companion is named son of the right hand, … taking from his deed a [name] fitting for himself. [2] “O Lord my God, in you have I hoped; save me.” The words “O Lord my God, in you have I hoped; save me,” are thought to be simple and such that anyone at all could rightly apply them to himself; but perhaps they are not. For one who hopes in a human being, or is buoyed up by some other thing in life, such as power or money or one of the things the many consider splendid, cannot say, “O Lord my God, in you have I hoped.” For there is a command not to hope in rulers; and, “Cursed is the man who has his hope in man.” Just as it is not fitting to worship anything besides God, so it is not fitting to hope in anyone other than God, the Lord of all. “For the Lord,” it says, “is my hope and my praise.” But how does he first pray to be saved from his pursuers and then to be delivered? The distinction will make the passage clear: “Save me from all those who pursue me, and deliver me, lest like a lion he snatch away my soul.” What, then, is the difference between being saved and being delivered? That those who are sick properly need salvation, while those held in captivity need deliverance. That is why one who has the sickness in himself, but has also received faith in himself, is brought to salvation by his own faith: “Your faith,” it says, “has saved you,” and, “Let it be done for you as you have believed.” But one who must be delivered waits for a price that must be paid down for him from outside. So the man under death, knowing that there is one who saves and one who redeems, says, “In you I have hoped: save me from my sickness and deliver me from captivity.” I think too that the noble athletes of God, who have sufficiently [wrestled] all their life long with their invisible enemies' pursuits, when they come to the end of life are examined by the ruler of this age, so that, if they are found to have wounds from the wrestling, or certain stains and marks of sin, they may be held fast; but if they are found unwounded and unstained, they may rest, as unconquered and free, with Christ. He prays, then, both for the life here and for the life to come. “Save me,” he says, here from those who pursue me, “but deliver me” there, at the time of the examination, “lest like a lion he snatch away my soul.” And you may learn this from the Lord himself, who says at the time of his passion, “Now the ruler of this world is coming, and in me he will have nothing.” He, having committed no sin, said that the ruler had nothing; but for a man it is enough if he dares to say, “The ruler of this world is coming, and in me he will have few and small things.” There is danger of suffering these things if we do not have the one who redeems us or the one who saves us. To the two things set before us, two others are added: “Save me from the multitude of those who pursue me, and deliver me,” so that I may not be snatched away as though there were no one to redeem. [3] “O Lord my God, if I have done this, if there is injustice in my hands, if I have repaid those who repay me with evil, then may I fall empty before my enemies. May the enemy then pursue my soul and overtake it.” It is the custom of Scripture to use the word “repayment” not only of what is done in return, when some good or evil has already been done first, but also of what begins a matter; as in, “Repay your servant.” For “repay” is said instead of “give.” Giving, then, is the beginning of a kindness; giving back is the equal measuring in return by the one who has received it; and repayment is a kind of second beginning and cycle of the goods or evils laid down toward others. I think that when the word, instead of asking, as it were demands a debt and seeks repayment, it presents some such thought as this: “Grant me the debt of care that by nature is necessarily owed by parents to their offspring.” For a father owes his children, according to natural affection, provision for their life: “For parents,” it says, “ought to lay up for their children,” so that, besides living, they may also provide them with the means of life. Such is often in Scripture the meaning of “giving back” or “repayment” when used of actions that begin a matter. But here the speaker seems confident because he has not given back to those who repaid him with evil, has not repaid them in kind. “If, then, I have done this, and if I have repaid those who repay me with evil, may I fall empty before my enemies.” He falls empty before his enemies who has fallen away from the grace that comes from the fullness of Christ. “May the enemy then pursue my soul and overtake it, and trample my life to the ground.” The soul of the just man, separated from sympathy with the body, has its life hidden with Christ in God, so that it can say with the Apostle, “It is no longer I who live, but Christ lives in me,” and, “The life I now live in the flesh I live by faith.” But the soul of the sinner, who lives according to the flesh and is mixed up with the pleasures of the body, has rolled in the passions of the flesh as in mud. Trampling on it, the enemy defiles it still more …, and tramples the life of the one who has slipped to the ground with his own feet, that is, into the body. “And may he make my glory dwell in the dust.” Since the saints have their citizenship in heaven and lay up their goods for themselves in eternal treasuries, their glory is in heaven; but of the earthly, who live according to the flesh, the glory is said to dwell in the dust. For one who is glorified for earthly wealth, who cherishes the short-lived honor of men, who trusts in bodily advantages, has a glory for himself that does not look up toward heaven but remains in the dust. [4] “Arise, O Lord, in your anger; be exalted in the borders of my enemies.” The prophet prays that the mystery of the resurrection may already be at work for the abolition of their sin; or for the lifting up on the cross, which was to come about after the wickedness of the enemies had been raised up to its utmost limit. Or “Be exalted in the borders of my enemies” suggests some such thought as this: however far wickedness reaches its peak and advances, poured out without measure or limit, you can, by the abundance of your power, like a good physician who has first seized the limits of the spreading sore, stop the disease as it spreads and creeps, and cut off its continuity by your disciplinary blows.
Textual problem in this passage: see the notes.
Luke 10:6 (quotation, high confidence) · Ps 7:1 (7:2 LXX) (quotation, high confidence) · Ps 7:2 (7:3 LXX) (quotation, high confidence) · Ps 146:3 (145:3 LXX) (allusion, high confidence) · Jer 17:5 (quotation, high confidence) · Ps 118:14 (117:14 LXX) (quotation, medium confidence) · Mark 5:34 (quotation, high confidence) · Matt 8:13 (quotation, high confidence) · John 14:30 (quotation, high confidence) · Ps 7:3 (7:4 LXX) (quotation, high confidence) · Ps 7:4 (7:5 LXX) (quotation, high confidence) · Ps 7:5 (7:6 LXX) (quotation, high confidence) · Ps 119:17 (118:17 LXX) (quotation, high confidence) · 2 Cor 12:14 (quotation, high confidence) · John 1:16 (allusion, medium confidence) · Col 3:3 (allusion, high confidence) · Gal 2:20 (quotation, high confidence) · Phil 3:20 (allusion, medium confidence) · Ps 7:6 (7:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Basil explains Ps 7:1–6: only one who hopes in God alone can pray this verse; salvation is for the sick, deliverance for captives; “repayment” can mean a first gift; and the enemy tramples the soul of the one who lives by the flesh.
- The first words of this section in the scan are fragments of later lines and Migne's Latin; they are removed by logged corrections. Quotations: Luke 10:6; Ps 7:1–6 (LXX 7:2–7); Ps 146:3 (LXX 145:3, “Do not put your trust in rulers”); Jer 17:5; Ps 118:14 (LXX 117:14; cf. Ps 71:5); Mark 5:34 and parallels; Matt 8:13; John 14:30; Ps 119:17 (LXX 118:17, “Repay your servant”); 2 Cor 12:14; Gal 2:20. Allusions: John 1:16 (fullness of Christ); Col 3:3; Phil 3:20; Matt 6:20. A line is lost in the scan after “son of the right hand” and words are lost after “defiles it still more”; they are marked “…”. In “who have sufficiently [wrestled]” the verb is missing in the scan and is supplied by sense. The first sentences end Migne's section 1; the markers [2], [3] and [4] show where his sections 2–4 begin (their numerals are lost or misread in the scan).
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); word broken at a line end rejoined): οἰχονομεῖται. οχ εὐϊιὶο Ρωτγί8. Σέσωχέ σε, πορεύου εἰς εἰρήνην, καὶ γενηθήτω, οἷς, ὕ0] ποῖαι "Ἐὰν → "Ἐὰν; σωματιχὸν → σωματικὸν; Δαδιδ᾽ → Δαβιδ᾽; ᾧ, → …; μ8. → με.; Κύριδ → Κύριε; ἸΙαράγγελμα → Παράγγελμα; Β ἐλπίξειν → ἐλπίζειν; ἄγθρωπος, → ἄνθρωπος,; ἄγθρωπον. → ἄνθρωπον.; σέθειν → σέβειν; προσῆχεν, → προσῆκεν,; οὕτεις → οὕτως; πά»των → πάντων; εὔχετοι → εὔχεται; ἐχ τῶν → ἐκ τῶν; διωχόντων, → διωκόντων,; πάγτων → πάντων; διωχόντων μδ, καὶ ῥῦσαί → διωκόντων με, καὶ ῥῦσαί; λαδὼὰν → λαβὼν; οἰχονομεῖτας: → οἰκονομεῖται; σέσωχβ → σέσωκέ; ἀθλτταὶ, → ἀθληταὶ,; ἱχανῶς → ἱκανῶς; ἐρευγῶνται → ἐρευνῶνται; δ. 100 νη, ὅ0. 55 Μδιι}. νι}, Δ 118 Γι588 ὃχ ΟΙ᾽ν. εἱ Αηρ εἶθ : αυῷ νεγῦᾶ ἀπὸ → ἀπὸ; διωχόντων (δ4)" ῥῦσαι → διωκόντων ῥῦσαι; ποτα → ποτε; χαιρὸν → καιρὸν; αὔταρχες, → αὔταρκες,; χόσμου → κόσμου; μιχρά. → μικρά.; προχείμενα → προκείμενα; μδ, καὶ ῥῦσαι → με, καὶ ῥῦσαι; (Ὁ5), ἵνα → ἵνα; ὅ. Κύριε → Κύριε; δὶ → εἰ; ἀγταπέδωχα → ἀνταπέδωκα; ἀντα- Β ποδιδοῦσί → ἀνταποδιδοῦσί; καχὰ, ἀποπέσοιμι → κακὰ, ἀποπέσοιμι; γυχήν → ψυχήν; καταιλάδοι. → καταλάβοι.; ξύνηθες → Σύνηθες; χαχοῦ, → κακοῦ,; λαμθάνεῖν, → λαμβάνεῖν,; προχαταρχομένων' → προκαταρχομένων·; ᾿Αγταπόδος → Ἀνταπόδος; δούιϊῳ → δούλῳ; ᾿Δγταπόδος. → Ἀνταπόδος.; χαταρχὴ → καταρχὴ; εὖ πεπονθότος → πεπονθότος; χαταδαλλομένων → καταβαλλομένων; χαχῶν. → κακῶν.; τέχνοις παρὰ → τέκνοις παρὰ; χατὰ τὴν → κατὰ τὴν; φυσιχὴν → φυσικὴν; τέχνοις θησαυρίζειν, → τέκνοις θησαυρίζειν,; πολλάχις → πολλάκις; προχκαταρχτιχαῖς → προκαταρκτικαῖς; παραλαμθανόμενον. → παραλαμβανόμενον.; ἔοιχε → ἔοικε; χαχὰ, → κακὰ,; ἀνταπέδωχα → ἀνταπέδωκα; καχὰ, ἁποπέσοιμι → κακὰ, ἁποπέσοιμι; ἐχ τοῦ → ἐκ τοῦ; ἐχπεσών. → ἐκπεσών.; κατα.Ἰάδοι, → καταλάβοι,; (Ὁ7), τὴν → τὴν; χεχρυμμένην → κεκρυμμένην; Χρι- 86 }} (ον. πη Δ᾽ αυοὰ ἃυϊ πηϑ]ιπὶ ργθοθϑϑὶὶ, δαὶ ἰπ ἴηι 9 ἀυλϑὶ γαροιἰοηΐ5 4] οὐ} υ5, οἱ γαῖ τ θα ΟΠ θη} {Π||8 ἀδυδίυν, Πο 6 πν}}}} ὀχ ἢ 06. Γι 106 Γὶ8 Θηΐπι ἃ οἰαϊι 8, 4 χ φγαιϊα, αυς ἐχ ρῥἰδηϊαὐϊπα Ομ ἰδ χα, 14. 55 6]. νχ, 30. ὐΐ, δ᾽ δὲ ἰμ {πδϑαυγὶ8 801 ρ δἰ δ] φίογίαπι οοπο αι, ἤθη ἴῃ οἰδἴα {πὶ οἰ πιαίτοης ὅδ, αυοι ἔρδυι 75 ἢ] 5 Ἰδιη ἐν θυμῷ ἐπὶ τοὺς ἐχθρούς μου, [πό [{ἀτγοτέὰ δα μ6 7 ἱπὶτου. νιυβμμαιδιι εἰ [105 155. 50 οι" 5118. ἰς Ιθδι15 τἀ} ἢ Οὐ 15. την ἴῃ Ολιοπα Οοτ-. στῷ → Χριστῷ; Χρεστός" → Χριστός·; χατὰ σάρχα ζῶντος → κατὰ σάρκα ζῶντος; βορθόρῳ → βορβόρῳ; σαρχὸς → σαρκὸς; ἐγχεχύλισται: → ἐγκεκύλισται·; χαταπατῶν → καταπατῶν; χότι, → κότι,; ξαυτοῦ → ἑαυτοῦ; Καὶὲλ → Καὶ; χοϊχῶν καὶ → καὶ; χατὰ σάρχα ζώντων, → κατὰ σάρκα ζώντων,; αὐτῦνν → αὐτῶν; χατασχηνοῦν → κατασκηνοῦν; δοξαι-ζόμενος, → δοξαζόμενος,; καὶὁ → καὶ ὁ; σωματιχοῖς → σωματικοῖς; πλεονεχτήμασ-: → πλεονεκτήμασι; ᾿ἀνανεύουσαν → ἀνανεύουσαν; Ἀγάστηθι, → Ἀνάστηθι,; ἔσχα-. → ἔσχα.; καχίαν → κακίαν; μους → μου,; ὑποθάλλει → ὑποβάλλει; χορυφωθῇ → κορυφωθῇ; χαχία, → κακία,; Ο ὥσπερ → ὥσπερ; προχαταλαδὼν → προκαταλαβὼν; διαχόψαι → διακόψαι; παιδευτικαζς → παιδευτικαῖς.
Cite (SBL): Basil, Hom. Ps. 7.2 (PG 29:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/7-1/#p-7-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
7.4PG 29:300
Καὶ ἐξεγέρθητι, Κύριε ὁ Θεός μου, ἐν προστάγματι ᾧ ἐνετείλω. Δύναται μὲν καὶ ἐπὶ τὸ μυστήριον τῆς ἀναστάσεως ὁ λόγος ἀναφέρεσθαι, παρακαλοῦντος τοῦ Προφήτου ἐξεγερθῆναι τὸν κριτὴν εἰς ἐκδίκησιν παντὸς ἁμαρτήματος, καὶ τὰς προδιατεταγμένας ἡμῖν ἐντολὰς τελεσθῆναι" δύναται δὲ καὶ ἐπὶ τὴν τότε κατάστασιν τῶν πραγμάτων τοῦ Προφήτου εἰς ἐκδίκησιν τοῦ προστάγματος οὗ ἐνετείλατο. Πρόσταγμα δὲ ἦν, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα, παρὰ Θεοῦ δεδομένον, ὅπερ παρέβη ὁ υἱὸς αὐτοῦ. Διὸ παρακαλεῖ εἰς αὐτοῦ τε ἐκείνου ἑπανόρθωσιν καὶ σωφρονισμὸν τῶν πολλῶν μὴ μακροθυμεῖν τὸν Θεὸν, ἀλλ᾽ ἐγερθῆναι ἐν ὀργῇ, καὶ διαναστάντα ἐκδικῆσαι τὴν ἰδίαν ἐντολήν. Οὐ γὰρ ἐμὲ, φησὶν, ἐκδικήσεις, ἀλλὰ τὸ πρόσταγμα τὸ σὸυ χαταφρονηθὲν, ὃ αὐτὸς ἐνετείλω. Καὶ συναγωγὴ λαῶν κυκλώσει σε. Δῆλον δὲ ὅτι, ἑνὸς ἀδίκου σωφρονισθέντος, πολλοὶ ἐπιστρέψουσι. Τὴν οὖν τούτου πονηρίαν κόλασον, ἵνα πολλὴ συναγωγὴ λαῶν κυκλώσῃ σε. Καὶ ὑπὲρ ταύτης εἰς ὕψος ἐπίστρεψον. Ὑπὲρ τῆς κυκλούσης σε συναγωγῆς, ἣν ἐκτήσω διὰ τῆς κατὰ χάριν συγκαταβάσεως καὶ οἰκονομίας, ἐπίστρεψον εἰς τὸ ὕψος τῆς δόξης, ἣν εἶχες πρὸ τοῦ τὸν κόσμον γενέσθαι. Κύριος κρινεῖ λαούς. Πολλαχοῦ τῆς Γραφῆς ὁ περὶ τῆς κρίσεως ἐγχατέσπαρται λόγος, ὡς ἀναγκαιότατος καὶ συνεχτιχώτατος εἰς διδασκαλίαν εὐσεβείας τοῖς εἰς Θεὸν διὰ Ἰησοῦ Χριστοῦ πεπιστευκόσιν. Ἐπειδὴ δὲ πολυτρόπως ὁ περὶ τῆς κρίσεως ἐγγέγραπται λόγος, δόξει τινὰ καὶ σύγχυσιν ἔχειν τοῖς μὴ ἀκριβῶς τὰ σημαινόμενα διαστέλλουσιν. Ὁ πιστεύων γὰρ εἰς ἐμὲ οὐ κρίνεται: ὁ δὲ ἀπιστῶν ἤδη κέχριται. Εἰ δὲ ὁ μὴ πιστεύων ὅμοιός ἐστι τῷ ἀσεβεῖ, πῶς εἴρηται τὸ μὴ ἀναστήσεσθαι ἀσεβεῖς ἐν κρίσει; Καὶ εἰ οἱ πιστεύοντες υἱοὶ Θεοῦ διὰ τῆς πίστεως γεγόνασι, καὶ διὰ τοῦτο ἄξιοί εἰσι τοῦ καὶ αὐτοὶ θεοὶ χρηματίζειν, πῶς Θεὸς ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρινεῖ; ᾿Αλλ᾽ ἔοικε τὸ κρίνεσθαι ποτὲ μὲν ἐπὶ τοῦ δοκιμάζεσθαι ὑπὸ τῆς Γραφῇς παραλαμβάνεσθαι, ποτὲ δὲ ἐπὶ τοῦ κατακρίνεσθαι· ἐπὶ μὲν τοῦ δοκιμάζεσθαι, ὡς τὸ, Κρῖνόν με, Κύριε, ὅτι ἐγὼ ἐν ἀκακίᾳ μου ἐπορεύθην" ἐπάγει γὰρ ἐκεῖ" Δοκίμασόν με, Κύριε, καὶ πείρασόν με' ἐπὶ δὲ τοῦ κατακρίνεσθαι, ὡς τὸ, Εἰ γὰρ ἑαυτοὺς ἐκρίνομεν, οὐκ ἂν ἐκρινόμεθα· εἰ γὰρ ἑαυτοὺς ἐξητάζομεν, φησὶν, οὐχ ἂν κατακρίσει ὑπεβαλλόμεθα. Πάλιν εἴρῆται κριθήσεσθαι τὸν Κύριον πρὸς πᾶσαν σάρκα τουτέστιν, ἐν τῷ ἐξετασμῷ τῶν βεβιωμένων ἑκάστῳ ἑαυτὸν ὑποβάλλει τῇ κρίσει, καὶ τὰ ἑαυτοῦ προστάγματα ἀντιπαρεξάγει τοῖς πεπραγμένοις ὑπὸ τῶν ἡμαρτηκότων, ἀπολογούμενος μετὰ ἀποδείξεων, ὅτι πάντα τὰ εἰς αὐτὸν ἤκοντα ἐπὶ σωτηρίᾳ τῶν κρινομένων πεποίηκεν, ἵνα πειθόμενοι οἱ ἡμαρτηκότες ὡς ἔνοχοι τοῖς ἁμαρτήμασιν, ἀποδεχόμενοι τὴν θείαν δίκην, ἐχόντες προσῶνται τὸ ἐπιβάλλον αὐτοῖς ἐπιτίμιον.
Kai exegerthēti, Kyrie ho Theos mou, en prostagmati hǭ eneteilō. Dynatai men kai epi to mystērion tēs anastaseōs ho logos anapheresthai, parakalountos tou Prophētou exegerthēnai ton kritēn eis ekdikēsin pantos hamartēmatos, kai tas prodiatetagmenas hēmin entolas telesthēnai" dynatai de kai epi tēn tote katastasin tōn pragmatōn tou Prophētou eis ekdikēsin tou prostagmatos hou eneteilato. Prostagma de ēn, Tima ton patera sou kai tēn mētera, para Theou dedomenon, hoper parebē ho huios autou. Dio parakalei eis autou te ekeinou hepanorthōsin kai sōphronismon tōn pollōn mē makrothymein ton Theon, all᾽ egerthēnai en orgę̄, kai dianastanta ekdikēsai tēn idian entolēn. Ou gar eme, phēsin, ekdikēseis, alla to prostagma to sou chataphronēthen, ho autos eneteilō. Kai synagōgē laōn kyklōsei se. Dēlon de hoti, henos adikou sōphronisthentos, polloi epistrepsousi. Tēn oun toutou ponērian kolason, hina pollē synagōgē laōn kyklōsę̄ se. Kai hyper tautēs eis hypsos epistrepson. Hyper tēs kyklousēs se synagōgēs, hēn ektēsō dia tēs kata charin synkatabaseōs kai oikonomias, epistrepson eis to hypsos tēs doxēs, hēn eiches pro tou ton kosmon genesthai. Kyrios krinei laous. Pollachou tēs Graphēs ho peri tēs kriseōs enchatespartai logos, hōs anankaiotatos kai synechtichōtatos eis didaskalian eusebeias tois eis Theon dia Iēsou Christou pepisteukosin. Epeidē de polytropōs ho peri tēs kriseōs engegraptai logos, doxei tina kai synchysin echein tois mē akribōs ta sēmainomena diastellousin. Ho pisteuōn gar eis eme ou krinetai: ho de apistōn ēdē kechritai. Ei de ho mē pisteuōn homoios esti tǭ asebei, pōs eirētai to mē anastēsesthai asebeis en krisei? Kai ei hoi pisteuontes huioi Theou dia tēs pisteōs gegonasi, kai dia touto axioi eisi tou kai autoi theoi chrēmatizein, pōs Theos estē en synagōgę̄ theōn, en mesǭ de theous diakrinei? ᾿All᾽ eoike to krinesthai pote men epi tou dokimazesthai hypo tēs Graphę̄s paralambanesthai, pote de epi tou katakrinesthai; epi men tou dokimazesthai, hōs to, Krinon me, Kyrie, hoti egō en akakią mou eporeuthēn" epagei gar ekei" Dokimason me, Kyrie, kai peirason me' epi de tou katakrinesthai, hōs to, Ei gar heautous ekrinomen, ouk an ekrinometha; ei gar heautous exētazomen, phēsin, ouch an katakrisei hypeballometha. Palin eirētai krithēsesthai ton Kyrion pros pasan sarka toutestin, en tǭ exetasmǭ tōn bebiōmenōn hekastǭ heauton hypoballei tę̄ krisei, kai ta heautou prostagmata antiparexagei tois pepragmenois hypo tōn hēmartēkotōn, apologoumenos meta apodeixeōn, hoti panta ta eis auton ēkonta epi sōtērią tōn krinomenōn pepoiēken, hina peithomenoi hoi hēmartēkotes hōs enochoi tois hamartēmasin, apodechomenoi tēn theian dikēn, echontes prosōntai to epiballon autois epitimion.
“And rise up, O Lord my God, by the command that you have given.” The passage can be referred to the mystery of the resurrection, the prophet calling on the judge to rise up to punish every sin and to bring to fulfillment the commandments laid down for us beforehand. But it can also be referred to the prophet's circumstances at that time, to the vindication of the command that God had given. The command, given by God, was “Honor your father and your mother,” which his son had transgressed. So he calls on God, both for the son's correction and for the chastening of the many, not to be patient, but to rise up in anger and, standing up, to avenge his own commandment. “For you will not be avenging me,” he says, “but your command that has been despised, which you yourself gave.” “And an assembly of peoples will surround you.” It is clear that when one unjust man has been chastened, many will turn. Punish his wickedness, then, so that … a great assembly of peoples may surround you. “And for its sake return on high.” For the sake of the assembly that surrounds you, which you have acquired through your condescension in grace and your saving plan, return to the height of the glory that you had before the world came to be. “The Lord will judge the peoples.” The teaching about judgment is sown throughout Scripture in many places, as most necessary and most binding for instruction in godliness for those who have believed in God through Jesus Christ. But since the teaching about judgment is written in many ways, it will seem to have some confusion for those who do not carefully distinguish the meanings. For “He who believes in me is not judged; he who does not believe has been judged already.” But if the unbeliever is like the ungodly, how is it said that the ungodly will not rise in the judgment? And if believers have become sons of God through faith, and are therefore worthy to be called gods themselves, how does “God stand in the assembly of gods, and in the midst judge between gods”? It seems that Scripture takes “to be judged” sometimes in the sense of being tested, sometimes of being condemned. In the sense of being tested, as in “Judge me, O Lord, for I have walked in my innocence”; for it adds there, “Test me, O Lord, and try me.” In the sense of being condemned, as in “For if we judged ourselves, we would not be judged”; that is, he says, if we examined ourselves we would not be subject to condemnation. Again, it is said that the Lord will enter into judgment with all flesh; that is, in the examination of what each has done in life he submits himself to judgment and sets his own commands beside what sinners have done, defending himself with proofs that he has done everything that depended on him for the salvation of those being judged, so that sinners, persuaded that they are guilty of their sins and accepting the divine sentence, may willingly receive the punishment that falls to them.
Textual problem in this passage: see the notes.
Ps 7:6 (7:7 LXX) (quotation, high confidence) · Exod 20:12 (quotation, high confidence) · Ps 7:7 (7:8 LXX) (quotation, high confidence) · John 17:5 (allusion, high confidence) · Ps 7:8 (7:9 LXX) (quotation, high confidence) · John 3:18 (quotation, high confidence) · Ps 1:5 (allusion, high confidence) · Gal 3:26 (allusion, medium confidence) · Ps 82:1 (81:1 LXX) (quotation, high confidence) · Ps 26:1 (25:1 LXX) (quotation, high confidence) · Ps 26:2 (25:2 LXX) (quotation, high confidence) · 1 Cor 11:31 (quotation, high confidence) · Jer 25:31 (32:31 LXX) (allusion, medium confidence)
Notes and citation
Summary: On Ps 7:6–8 Basil applies the prayer to God's vindication of the commandment Absalom broke and distinguishes the senses of “judgment” in Scripture: testing, condemnation, and God's own entering into judgment with sinners.
- Quotations: Ps 7:6–8 (LXX 7:7–9); Exod 20:12; John 3:18; Ps 1:5; Ps 82:1 (LXX 81:1); Ps 26:1–2 (LXX 25:1–2); 1 Cor 11:31; Jer 25:31 (LXX 32:31, “the Lord enters into judgment with all flesh”). Allusions: John 17:5 (the glory before the world was); Gal 3:26; John 10:34–35. A few words are lost in the scan after “so that” and are marked “…”.
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers)): προσ΄τάγματι → προστάγματι; ἐνετεί.ω. → ἐνετείλω.; παραχαλοῦντος → παρακαλοῦντος; χριτὴν → κριτὴν; ἐχδίχησιν παντὸς → ἐκδίκησιν παντὸς; προδιατεταγὙμένας → προδιατεταγμένας; ἐχδίχησιν τοῦ → ἐκδίκησιν τοῦ; Ηρόσταγμα → Πρόσταγμα; μητέμα, → μητέρα,; παρέθη → παρέβη; υἱὰς → υἱὸς; παραχαλεῖ → παρακαλεῖ; ἐχείνου → ἐκείνου; μαχροθυμεῖν → μακροθυμεῖν; ἐχδιχῆσαι → ἐκδικῆσαι; ἐχδικήσεις, → ἐκδικήσεις,; σὸν → σὸυ; «λαῶν → λαῶν; κυχιλώσει → κυκλώσει; κονηρίαν → πονηρίαν; χόλασον, → κόλασον,; Α ρυπὶ, υἱ πη! ρορυϊοτυτι βγπάρρβᾶ. (6 εἰγουπιύοι, πολλὴ → πολλὴ; χυχλώσῃ → κυκλώσῃ; κυχλούσης → κυκλούσης; ἐχτήσω → ἐκτήσω; χατὰ → κατὰ; συγχαταδάπεως → συγκαταβάσεως; οἰχονομίας, → οἰκονομίας,; χόσμον → κόσμον; χρινγεῖ → κρινεῖ; χρίσεως ἐγχατέσπαρται → κρίσεως ἐγχατέσπαρται; ἀναγχαιότατος → ἀναγκαιότατος; διδασχαλίαν → διδασκαλίαν; εὐσεθείας → εὐσεβείας; πεπιστευχόσιν. → πεπιστευκόσιν.; χρίσεως ἐγγέγραπται → κρίσεως ἐγγέγραπται; δόξ!ι → δόξει; ἀχριδῶς → ἀκριβῶς; ἀσεδεῖ, → ἀσεβεῖ,; ἀσεθεῖς → ἀσεβεῖς; χρίσει; → κρίσει;; χρηματίξειν, → χρηματίζειν,; διαχρινεῖ; → διακρινεῖ;; ἔοιχε → ἔοικε; χρίνεσθαι → κρίνεσθαι; δυχιμάζεσθαι → δοκιμάζεσθαι; παραλαμθάνεσθαι, → παραλαμβάνεσθαι,; χατακχρίγεσθαι" → κατακρίνεσθαι·; Κρῖγόν → Κρῖνόν; ἀχακίᾳ → ἀκακίᾳ; Δοχίμασόν → Δοκίμασόν; μδ, → με,; καταχρίνισθαι, → κατακρίνεσθαι,; ἐκρίγομεν,, → ἐκρίνομεν,; ἐχριγόμεθα" → ἐκρινόμεθα·; παταχρίσει → κατακρίσει; ὑπεδαλλόμεθα. → ὑπεβαλλόμεθα.; χριθήσεσθαι → κριθήσεσθαι; σάρχα → σάρκα; (6" τουτέστιν, → τουτέστιν,; βεδιωμένων → βεβιωμένων; ἑχάστῳ → ἑκάστῳ; ὑποθάλλει → ὑποβάλλει; χρίσει, → κρίσει,; προστάγὙματα → προστάγματα; ἡμαρτηχότων, → ἡμαρτηκότων,; ἤχοντα → ἤκοντα; χρινομένων → κρινομένων; πεποίηχεν, → πεποίηκεν,; ἡμαρτηχότες → ἡμαρτηκότες; δίχην, → δίκην,; ἐπιδάλλον → ἐπιβάλλον.
Topics: Eschatology
Cite (SBL): Basil, Hom. Ps. 7.4 (PG 29:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/7-1/#p-7-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
7.5PG 29:300
Ἔστι δὲ καὶ ἄλλο σημαινόμενον ὑπὸ τῆς τοῦ κρίνεσθαι φωνῆς, καθά φησιν ὁ Κύριος" Βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει, καὶ κατακρινεῖ τὴν γενεὰν ταύτην. Τοὺς γὰρ ἀποστρεφομένους τὴν θείαν διδασκαλίαν, καὶ ἀφιλοκάλους, καὶ παντελῶς ἀπεστραμμένους τὰ παιδευτικὰ τῆς σοφίας δόγματα, συγκρίσει καὶ ἀντιπαραθέσει τῶν κατὰ τὴν ἰδίαν γενεὰν ἐπὶ τῇ περὶ τὰ καλὰ σπουδῇ διενεγχόντων, βαρυτέραν φησὶ λαμβάνειν τὴν ἐπὶ τοῖς παρεθεῖσι κα… οἱ τὸ γήϊνον τοῦτο σῶμα ἀναλαβόντες παρὰ τοῦ δικαίου κριτοῦ, διότι τὰ ἔξωθεν συμπίπτοντα ἑκάστῳ ἡμῶν παρὰ πολὺ διαφέροντα παραλλαγῆναι ποιεῖ τὴν ἑκάστου κρίσιν. Ἢ γὰρ βαρύνει ἡμῖν τὰ ἁμαρτήματα, ἣ καὶ κουφίζει ἡ τῶν οὐχ ἐφ᾽ ἡμῖν, ἀλλ᾽ ἀκουσίως περιισταμένων ἡμᾶς συνδρομή. Ὑ ποχείσθω γὰρ πορνείαν εἶναι τὸ κρινόμενον. ᾿Αλλὰ ταύτην ὁ μέν τις ἥμαρτε, πονηροῖς ἤθεσι τὸ ἐξ ἀρχῆς ἐντεθραμμένος" καὶ γὰρ καὶ ὑπὸ γονέων ἀσελγῶν εἰς τὸν βίον παρήχθη, καὶ συνανετράφη τῇ περὶ τὰ φαῦλα συνηθείᾳ, μέθαις καὶ κώμοις καὶ αἰσχροῖς διηγήμασιν. Ἄλλος δέ τις, πολλὰ ἔχων τὰ προχαλούμενα αὐτὸν ἐπὶ τὰ κάλλιστα, ἀνατροφὴν, διδασκάλους, ἀκρόασιν λόγων θειοτέρων. ἀναγνώσματα σωτήρια, εἶτα ὑπενεχθεὶς εἰς τὴν ὁμοίαν ἁμαρτίαν τῷ ἑτέρῳ, καὶ διδοὺς λόγον τῶν βεβιωμένων, πῶς οὐχὶ βαρυτέρᾶς παρὰ τὸν ἕτερον ὁ τοιοῦτος δικαίως τιμωρίας ἀξιωθήσεται; Ὁ μὲν γὰρ ἐγχληθήσεται ἐπὶ μόναις ταῖς ἐγχατεσπαρμέναις κατὰ τὰς ἐννοίας σωτηρίοις ἀφορμαῖς, ὡς οὐ χρησάμενος αὐταῖς ὑγιῶς" ὁ δὲ πρὸς τούτῳ καὶ ὡς πολλῆς τυχὼν εἰς τὸ σωθῆναι συνεργείας, καὶ δι᾽ ἀκρασίαν καὶ τὴν ἐν βραχυτάτῳ καιρῷ ἀπροσεξίαν προδεδωκὼς ἑαυτόν. Ὁμοίως δὲ καὶ ὁ ἐντρεφόμενος ἀρχῆθεν τῇ εὐσεβείᾳ, καὶ πᾶσαν διαστροφὴν ἐκφυγὼν ἐν τοῖς περὶ Θεοῦ δόγμασιν, ἐντρεφόμενος δὲ καὶ νόμῳ Θεοῦ διαβάλλοντι πᾶσαν ἁμαρτίαν καὶ προχαλουμένῳ ἐπὶ τὰ ἐναντία, οὐχ ὁμοίαν ἕξει εἰδωλολατρείας ἀπολογίαν τῷ ἀπὸ πατέρων ἀνόμων τὸν Ἰουδαῖον, καὶ ἄλλως τὸν Σκύθην. Ὁ μὲν γὰρ ἐπαναπαύεται νόμῳ, καὶ καυχᾶται ἐν Θεῷ, καὶ δοκιμάζει τὰ διαφέροντα. Κατηχούμενος ὧν ἐκ τοῦ νόμου, καὶ πρὸς ταῖς κοιναῖς ἀεὶ ἐννοίαις, κατεπᾳδόμενος, καὶ παιδευόμενος τὰ προφητικὰ καὶ νομικὰ γράμματα, ἐὰν εὑρεθῇ πταίσας παρανόμως, πολλῷ βαρύτερα ἕξει λελογισμένα τὰ ἁμαρτήματα. Σκύθαι δὲ Νομάδες, ἀνημέροις καὶ ἀπανθρώποις συντραφέντες ἤθεσιν, ἀρπαγαῖς καὶ βίαις ταῖς κατ᾽ ἀλλήλων ἐνειθισμένοι, ἀκρατῶς μὲν ἔχοντες θυμοῦ, καὶ εὐκόλως εἰς τοὺς κατ᾽ ἀλλήλων παροξυσμοὺς ἐθισμένοι, καὶ αἴματι τὰς μάχας λύειν δεδιδαγμένοι. ἐάν τι πρὸς ἀλλήλους φιλάνθρωπον καὶ χρηστὸν ἐπιδείξωνται, ἡ μῖν βαρυτέραν διὰ τῶν ἰδίων κατορθωμάτων τὴν τιμωρίαν παρασκευάζουσι. Κρῖνόν με, Κύριε, κατὰ τὴν δικαιοσύνην μου, καὶ κατὰ τὴν ἀκακίαν' μου ἐπ᾽ ἐμοί. Δόξει τι ὁ λόγος ἀλαζονικὸν ἔχειν καὶ παραπλήσιον τῇ εὐχῇ τοῦ ὑψοῦντος ἑαυτὸν Φαρισαίου" εὐγνωμόνως δὲ σκοποῦντι μακρὰν γενήσεται τῆς τοιαύτης διαθέσεως ὁ προφήτης. Κρῖνόν με, Κύριε, φησὶ, κατὰ τὴν δικαιοσύνην μου. Πολὺς, φησὶν, ἐστὶν ὁ περὶ τῆς δικαιοσύνης λόγος, καὶ δυσέφικτα τῆς τελείας δικαιοσύνης τὰ πέρατα. Ἔστι γάρ τις καὶ ἀγγέλων δικαιοσύνη ὑπεραναβεβηκυῖα τὴν τῶν ἀνθρώπων, καὶ εἴ τις ὑπὲρ ἀγγέλους δύναμις, ἀναλογοῦσαν ἔχει τῷ μεγέθει καὶ τὴν τῆς δικαιοσύνης ὑπεροχήν" καὶ αὐτοῦ τοῦ Θεοῦ ἡ δικαιοσύνη ἡ ὑπερἔχουσα πάντα νοῦν, ἄῤῥητος οὖσα καὶ ἀκατάληπτος πάσῃ τῇ γενητῇ φύσει.
Esti de kai allo sēmainomenon hypo tēs tou krinesthai phōnēs, katha phēsin ho Kyrios" Basilissa notou egerthēsetai en tę̄ krisei, kai katakrinei tēn genean tautēn. Tous gar apostrephomenous tēn theian didaskalian, kai aphilokalous, kai pantelōs apestrammenous ta paideutika tēs sophias dogmata, synkrisei kai antiparathesei tōn kata tēn idian genean epi tę̄ peri ta kala spoudę̄ dienenchontōn, baryteran phēsi lambanein tēn epi tois paretheisi ka… hoi to gēïnon touto sōma analabontes para tou dikaiou kritou, dioti ta exōthen sympiptonta hekastǭ hēmōn para poly diapheronta parallagēnai poiei tēn hekastou krisin. Ē gar barynei hēmin ta hamartēmata, hē kai kouphizei hē tōn ouch eph᾽ hēmin, all᾽ akousiōs periistamenōn hēmas syndromē. Hy pocheisthō gar porneian einai to krinomenon. ᾿Alla tautēn ho men tis hēmarte, ponērois ēthesi to ex archēs entethrammenos" kai gar kai hypo goneōn aselgōn eis ton bion parēchthē, kai synanetraphē tę̄ peri ta phaula synētheią, methais kai kōmois kai aischrois diēgēmasin. Allos de tis, polla echōn ta prochaloumena auton epi ta kallista, anatrophēn, didaskalous, akroasin logōn theioterōn. anagnōsmata sōtēria, eita hypenechtheis eis tēn homoian hamartian tǭ heterǭ, kai didous logon tōn bebiōmenōn, pōs ouchi baryteras para ton heteron ho toioutos dikaiōs timōrias axiōthēsetai? Ho men gar enchlēthēsetai epi monais tais enchatesparmenais kata tas ennoias sōtēriois aphormais, hōs ou chrēsamenos autais hygiōs" ho de pros toutǭ kai hōs pollēs tychōn eis to sōthēnai synergeias, kai di᾽ akrasian kai tēn en brachytatǭ kairǭ aprosexian prodedōkōs heauton. Homoiōs de kai ho entrephomenos archēthen tę̄ eusebeią, kai pasan diastrophēn ekphygōn en tois peri Theou dogmasin, entrephomenos de kai nomǭ Theou diaballonti pasan hamartian kai prochaloumenǭ epi ta enantia, ouch homoian hexei eidōlolatreias apologian tǭ apo paterōn anomōn ton Ioudaion, kai allōs ton Skythēn. Ho men gar epanapauetai nomǭ, kai kauchatai en Theǭ, kai dokimazei ta diapheronta. Katēchoumenos hōn ek tou nomou, kai pros tais koinais aei ennoiais, katepądomenos, kai paideuomenos ta prophētika kai nomika grammata, ean heurethę̄ ptaisas paranomōs, pollǭ barytera hexei lelogismena ta hamartēmata. Skythai de Nomades, anēmerois kai apanthrōpois syntraphentes ēthesin, arpagais kai biais tais kat᾽ allēlōn eneithismenoi, akratōs men echontes thymou, kai eukolōs eis tous kat᾽ allēlōn paroxysmous ethismenoi, kai aimati tas machas lyein dedidagmenoi. ean ti pros allēlous philanthrōpon kai chrēston epideixōntai, hē min baryteran dia tōn idiōn katorthōmatōn tēn timōrian paraskeuazousi. Krinon me, Kyrie, kata tēn dikaiosynēn mou, kai kata tēn akakian' mou ep᾽ emoi. Doxei ti ho logos alazonikon echein kai paraplēsion tę̄ euchę̄ tou hypsountos heauton Pharisaiou" eugnōmonōs de skopounti makran genēsetai tēs toiautēs diatheseōs ho prophētēs. Krinon me, Kyrie, phēsi, kata tēn dikaiosynēn mou. Polys, phēsin, estin ho peri tēs dikaiosynēs logos, kai dysephikta tēs teleias dikaiosynēs ta perata. Esti gar tis kai angelōn dikaiosynē hyperanabebēkuia tēn tōn anthrōpōn, kai ei tis hyper angelous dynamis, analogousan echei tǭ megethei kai tēn tēs dikaiosynēs hyperochēn" kai autou tou Theou hē dikaiosynē hē hyperechousa panta noun, arrhētos ousa kai akatalēptos pasę̄ tę̄ genētę̄ physei.
There is also another meaning of the word “to be judged,” as the Lord says: “The queen of the south will rise up at the judgment and condemn this generation.” For those who turn away from the divine teaching, who have no love for the good and are wholly averse to the instructive doctrines of wisdom, he says receive a heavier con[demnation] … by comparison and contrast with those of their own generation who excelled in zeal for good things … [not all] who have taken up this earthly body [will be judged alike] by the just judge, because the things that befall each of us from outside cause each person's judgment to vary greatly. For the concurrence of things that are not in our power but surround us against our will either makes our sins heavier for us or lightens them. Suppose, for example, that the matter being judged is sexual immorality. One man committed it after being brought up from the beginning in evil habits: he was brought into life by licentious parents and was reared in the habit of base things, in drinking bouts and revels and shameful talk. Another had many things calling him to what is best: upbringing, teachers, hearing of more divine words, saving readings …; and then, carried away into the same sin as the other, when he gives an account of his life, how will such a man not justly be thought to deserve a heavier punishment than the other? For the first will be accused only of the saving impulses sown in his natural notions, as not having used them rightly; but the second, besides this, as having had much help toward being saved and yet having betrayed himself through incontinence and a very brief lapse of attention. Likewise one who was brought up in godliness from the beginning and escaped all distortion in the doctrines about God, brought up too in the law of God, which condemns every sin and calls to the opposite, will not have the same defense for idolatry as one [born] of lawless fathers. [God will judge] the Jew [in one way] and the Scythian in another. For the one rests on the law, boasts in God, and approves what is excellent; instructed from the law, and besides the common notions constantly having the prophetic and legal writings chanted to him and being trained in them, if he is found to have stumbled into lawlessness he will have his sins reckoned as much heavier. But the nomad Scythians, brought up in savage and inhuman habits, accustomed to robbery and violence against one another, uncontrolled in anger and easily roused to fury against one another, and taught to settle their quarrels with blood: if they show some kindness and goodness toward one another, they make our punishment heavier by their own good deeds. [6] “Judge me, O Lord, according to my righteousness, and according to my innocence that is in me.” The saying will seem to have something boastful in it, like the prayer of the Pharisee who exalted himself; but to one who considers it with good will, the prophet will be seen to be far from such a disposition. “Judge me, O Lord,” he says, “according to my righteousness.” Great, he says, is the subject of righteousness, and the limits of perfect righteousness are hard to reach. For there is also a righteousness of angels that surpasses that of human beings; and if there is any power above the angels, it has a superiority of righteousness proportioned to its greatness; and there is the righteousness of God himself, which surpasses all understanding, being ineffable and incomprehensible to every created nature.
Textual problem in this passage: see the notes.
Matt 12:42 (quotation, high confidence) · Rom 2:17 (allusion, high confidence) · Rom 2:18 (allusion, high confidence) · Ps 7:8 (7:9 LXX) (quotation, high confidence) · Luke 18:11 (allusion, high confidence)
Notes and citation
Summary: Basil explains that judgment is weighed against each person's advantages: those raised in piety and the law are judged more strictly than those raised in vice, and the good deeds of barbarians condemn Christians; he begins on Ps 7:8.
- Quotations: Matt 12:42 (Luke 11:31); Ps 7:8 (LXX 7:9). Allusions: Rom 2:17–18 (resting on the law, boasting in God, approving what is excellent); Luke 18:11–14 (the Pharisee). Several lines are lost in the scan, two of them where Migne's Latin is interleaved, and are marked “…”: after “heavier con[demnation]”, after “excelled in zeal for good things”, and after “saving readings”; the bracketed words are supplied by sense. Sexual immorality and idolatry are Basil's own examples of how circumstances weigh in judgment.
- The marker [6] shows where Migne's section 6 begins.
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); word broken at a line end rejoined): χρίνεσθαι φωνῆς, → κρίνεσθαι φωνῆς,; γότου → νότου; καταχριγεῖ → κατακρινεῖ; ἀφιλοχάλους, → ἀφιλοκάλους,; παιδευτιχὰ → παιδευτικὰ; Εἰ 5ἱ Ἵγθάδθηϊεβ, ρὲ Πάδι [δοῖΐ βυηὶ {11 9 εἷ, ἃς συγχρίσει → συγκρίσει; χατὰ → κατὰ; γε- Ὁ νεὰν → γενεὰν; χαλὰ → καλὰ; λαμθάνειν → λαμβάνειν; χα- → κα…; Ἧ (0]». 4ιάδγιυ8 ὁ αὐτός ῥτγὸ ὅμοιος. δι ιι 8 δι π|8 ἐπὶ τοῦ, [υ᾽46 πὶ δα! καταχρίνεσθαι : 564 τες οἱ → οἱ; τοῦτϑ → τοῦτο; ἀναλαδόντες → ἀναλαβόντες; χριτοῦ, → κριτοῦ,; ἑχάστου → ἑκάστου; χρίσιν. → κρίσιν.; χουφίζει → κουφίζει; ἀχουσίως → ἀκουσίως; περιϊσταμένων → περιισταμένων; χρινόμενον. → κρινόμενον.; ΓΑλλος → Ἄλλος; χάλλιστα, → κάλλιστα,; διδασχάλους, → διδασκάλους,; σωτῆ- → σωτήρια,; 119 δι ΐπι ἴῃ ἰορε "οι οϑεῖ! οἱ 'μ θ 60 φίογίδίυγ, ἂς εἶτα → εἶτα; βεθιωμένων, → βεβιωμένων,; καῖς → ταῖς; ἀχρασίαν → ἀκρασίαν; προδεδωχὼς → προδεδωκὼς; εὐσεδείᾳ, → εὐσεβείᾳ,; ἐχφυγὼν → ἐκφυγὼν; διαδάλλοντι → διαβάλλοντι; Σχύθην. → Σκύθην.; χαυχᾶται → καυχᾶται; δοχιμάξει → δοκιμάζει; ἐχ τοῦ → ἐκ τοῦ; νόμον, → νόμου,; χοιναῖς → κοιναῖς; χατεπᾳδόμενος, → κατεπᾳδόμενος,; προφητιχὰ → προφητικὰ; νομιχὰ → νομικὰ; Σχύθαι → Σκύθαι; συντραφένπες → συντραφέντες; χατ᾽ → κατ᾽; ἀχρατῶς → ἀκρατῶς; παροξνσμοὺς → παροξυσμοὺς; θισμένοι, καὶ → ἐθισμένοι, καὶ; παρασχευάζουσι. → παρασκευάζουσι.; ἀκαχίαν' → ἀκακίαν'; ἀλαζονιχὸν → ἀλαζονικὸν; ἑαυτὸ" → ἑαυτὸν; σχοποῦντι → σκοποῦντι; μαχρὰν → μακρὰν; γενή. → γενήσεται; σξται τῆς → τῆς; Κρῖγόι → Κρῖνόν; Πο- Α λὺς, → Πολὺς,; διχαιοσύνης λόγος, → δικαιοσύνης λόγος,; δυσέφιχτα → δυσέφικτα; διχαιησύνης → δικαιοσύνης; το͵ → τις; διχαιοσύνη ὑπεραναδεδηχυῖα → δικαιοσύνη ὑπεραναβεβηκυῖα; διχαιοσύνης ὑπεροχήν" → δικαιοσύνης ὑπεροχήν"; ἄῤῥττος → ἄῤῥητος; πάτῃ → πάσῃ.
Topics: Eschatology, Ethics
Cite (SBL): Basil, Hom. Ps. 7.5 (PG 29:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/7-1/#p-7-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
7.6PG 29:300
Ἐμὲ οὖν κρῖνον, Κύριε, κατὰ τὴν ἐμὴν δικαιοσύνην· τουτέστι, τὴν ἐφικτὴν τοῖς ἀνθρώποις,. καὶ δυνατὴν τοῖς ἐν σαρκὶ ζῶσι. Καὶ κατὰ τὴν ἀκακίαν μου ἐπὶ ἐμοί. Οὕτω γὰρ μάλιστα συνίσταται ἡ διάθεσις τοῦ λέγοντος πολὺ μακρὰν οὖσα τῆς φαρισαϊκῆς ὑπερηφανίας. ᾿Ακακίαν γὰρ ἑαυτοῦ ὀνομάζει τὴν οἱονεὶ ἀκεραιότητα καὶ ἀπειρίαν τῶν χρησίμῶν εἰς γνῶσιν, κατὰ τὸ εἰρημένον ἐν ταῖς Παροιμίαις, ὅτι Ἄκακος πιστεύει παντὶ λόγῳ. Ἐπεὶ οὖν πολλοῖς ἀφυλάκτως περιπίπτομεν ἐξ ἀπειρίας οἱ ἄνθρωποι, παραιτεῖται τὸν Θεὸν καὶ ἀξιοῖ συγγνώμης, τυχεῖν ἐπὶ τῇ ἀκακίᾳ. Ἐκ δὲ τούτου δῆλόν ἐστιν ὅτι ταπεινοφροσύνην τοῦ λέγοντος παρίστησι μᾶλλον ἣ ὑπερηφανίαν τὰ εἰρημένα. Κρῖνον γάρ με, φησὶ, κατὰ τὴν ἐμὴν δικαιοσύνην, καὶ κρῖνόν με κατὰ τὴν ἀκακίαν τὴν οὖσαν ἐπ᾽ ἐμοί. Τὸ μὲν δικαίωμά μου τῇ ἀσθενείᾳ παρεξετάζων τῇ ἀνθρωπίνῃ, οὕτω κρῖνόν με’ τὴν δὲ ἁπλότητα τῶν τρόπων μου … μὴ ὡς ἐντρεχῇ με, μηδὲ ὡς εὐπερίβλεπτον εἰς τὰ τοῦ κόσμου πράγματα, οὕτως ἁμαρτάνοντά με καταδικάσῃς. Συντελεσθήτω δὴ πονηρία ἁμαρτωλῶν. Αντικρὺς μαθητής ἔστι τῶν εὐαγγελικῶν προσταγμάτων ὁ ταῦτα εὐχόμενος. Προσεύχεται γὰρ ὑπὲρ τῶν ἐπηρεαζόντων αὐτὸν, ἀξιῶν πέρατι καὶ ὅρῳ τινὶ τὴν πονηρίαν τῶν ἀμαρτανόντων περιγραφῆναι. “Ὥσπερ ἂν εἴ τις ὑπὲρ τῶν καμνόντων τὸ σῶμα προσευχόμενος λέγοι" Συντελεσθήτω δὴ ἡ νόσος τῶν καμνόντων. Ἵνα γὰρ μὴ, ἐπὶ πλέον ἕρπουσα ὡς γάγγραινα νομὴν λαμβάνῃ ἡ ἁμαρτία, εὔχεται παρὰ Θεοῦ, στῆναι καὶ ὁρισθῆναι τὴν ἐπὶ πλέον χύσιν τῆς ἁμαρτίας, ὁ ἀγαπῶν τοὺς ἐχθροὺς αὐτοῦ, καὶ καλῶς ποιεῖν τοὺς μισοῦντας βουλόμενος, καὶ διὰ τοῦτο προσευχόμενος ὑπὲρ τῶν ἐπηρεαζόντων αὐτόν. Καὶ κατευθυνεῖς δίκαιον. Εὐθὴς ὁ δίκαιος ὀνομάζεται" καὶ εὐθὴς ἡ καρδία ἡ κατωρθωμόνη. Τί οὖν βούλεται ἐνταῦθα ἡ προσευχὴ τῷ Προφήτῃ; Εὔχεται γὰρ τὸν ἤδη ἔχοντα τὴν εὐθύτητα κατευθύνεσθαι. Οὐ γὰρ ἄν τις εἴποι εἶναί τι ἐν τῷ δικαίῳ σχολιὸν οὐδὲ διεστραμμένον οὐδὲ στραγγαλιῶδες. Τάχα δὲ ἀναγκαία ὑπὲρ τοῦ δικαίου ἡ αἴτησις, ἵνα τὸ κατὰ πρόθεσιν αὐτοῦ εὐθὲς καὶ τὸ ἀδιάστροφον τῆς γνώμης, τοῦτο τῇ παρὰ τοῦ Θεοῦ χειραγωγίᾳ χατευθυνθῇ, ὡς μήτε ὑπὸ ἀσθενείας αὐτὸν ἀπονευσαί ποτε τοῦ οἱονεὶ κανόνος τἧς ἀληθείας, μήτε ὑπὸ τοῦ ἐχθροῦ τῆς ἀληθείας … Ἐτάζων καρδίας καὶ νεφροὺς ὁ Θεὸς δικαίως. Ἐπειδὴ καρδίαν ἡ Γραφὴ πολλαχοῦ ἐπὶ τοῦ ἤγεμονικοῦ παραλαμβάνει, νεφροὺς δὲ πολλαχοῦ ἐπὶ τοῦ ἐπιθυμητικοῦ τῆς ψυχῆς, καὶ ἐνταῦθα τὸ αὐτὸ σημαίνει· ὅτι, Ὁ Θεὸς, κρῖνόν μὲ ἐπί τε τοῖς δόγμασιν οἷς ἔχω περὶ τῆς εὐσεβείας, καὶ ἐπὶ τοῖς κινῆ μασι τοῖς παθητιχοῖς " σὺ γὰρ εἶ ὁ ἑτάζων καρδίας καὶ νεφρούς. Ἐτασμὸς κυρίως ἐστὶν ἡ μετὰ πασῶν βασάνων προσαγομένη ἔρευνα παρὰ τῶν κριτῶν τοῖς ἐξεταζομένοις, ἵνα οἱ κρύπτοντες παρ᾽ ἑαυτοῖς τὰ ἐπιζητούμενα τῇ ἀνάγκῃ τῶν πόνων εἰς τὸ ἐμφανὲς καταστήσωσι τὸ λανθάνον. Ἐν γὰρ τοῖς ἀπαραλογίστοις ἐξετασμοῖς τοῦ κριτοῦ ἐτάζονται μὲν ἡμῶν οἱ λογισμοὶ, ἐτάζονται δὲ καὶ αἱ πράξεις. Μηδεὶς πρὸ καιροῦ τις κρινέτω, Ἕως ἂν ἔλθῃ ὁ Κύριος. ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν. Ἐν οὖν τῷ ἐτάζειν καρδίας καὶ νεφροὺς ὁ Θεὸς τὸ ἑαυτοῦ δίκαιον ἀνα φαίνει. Ἠτάσθη μὲν οὖν ἡ καρδία τοῦ Ἀβραὰμ, εἴ ἀγαπᾷ τὸν Θεὸν ἐξ ὅλης τῆς ψυχῆς αὐτοῦ, καὶ ἐξ ὅλης τῆς καρδίας, ὅτε ἐκελεύσθη ὁλοκαύτωμα ἀνενεγκεῖν τὸν Ἰσαὰκ, ἵνα φανῇ, ὅτι οὐκ ἀγαπᾷ τὸν υἱὸν ὑπὲρ τὸν Θεόν ἡτάσθη δὲ καὶ Ἰακὼβ ἐπιβουλευόμενος ὑπὸ τοῦ ἀδελφοῦ, ἵνα λάμψῃ ἐν τοσούτοις ἁμαρτήμασι τοῦ Ἡσαῦ μὴ ἀμόλυνομένη αὐτοῦ ἡ φιλαδελφία. Τούτων μὲν οὖν αἱ καρδίαι ἡτάσθησαν νεφροὶ δὲ ἡτάσθησαν τοῦ Ἰωσὴφ, ὅτε, ἐπιμανείσης αὐτῷ τῆς ἀκολάστου δεσποίνης, τὸ σεμνὸν τῆς σωφροσύνης τῆς ( ἀσχήμονος ἡδονῆς προετίμησεν. Εἰς τοῦτο δὲ ἠτάσθη, ἵνα οἱ θεαταὶ τῆς κρίσεως τοῦ Θεοῦ συνθῶνται δικαίως ἀπονεμομένην αὐτῷ τὴν τιμὴν, διὰ τὸ ἐν μεγάλοις δοκιμαστηρίοις ὑπερλάμψαι αὐτοῦ τὴν σεμνότητα. Ἢ βοήθειά μου παρὰ τοῦ Θεοῦ. Κυρίως ἐν πολέμοις κατὰ τὰς ἐφόδους τῶν ἐναντίων τὰς βοηθείας ἐπιζητοῦσιν οἱ πολεμούμενοι. Καὶ ἐνταῦθα τοίνυν ὁ τῶν ἀοράτων ἐχθρῶν ἑαυτοῦ ἐπαισθανόμενος, καὶ τὸν ἐφεστῶτα αὐτῷ κίνδυνον παρὰ τῶν περιστρατοπεδευομένων αὐτὸν πολεμίων ὁρῶν, ἐρεῖ " Ἡ βοήθειά μου οὐκ ἐκ πλούτου, οὐδὲ ἐκ σωματικῶν ἀφορμῶν, οὐδὲ ἐκ δυνάμεως καὶ ἰσχύος ἐμῆς, οὐδὲ ἐκ συγγενείας ἀνθρωπίνης, ἀλλ᾽ Ἢ βοήθειά μου παρὰ τοῦ Θεοῦ. Ποταπὴν δὲ συμμαχίαν ἀποστέλλει τοῖς φοβουμένοις αὐτὸν ὁ Κύριος, ἀλλαχοῦ μεμαθήκαμεν τοῦ ψαλμοῦ λέγοντος" Παρεμβαλεῖ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὖτούς" καὶ ἀλλαχοῦ" ἄγγελος ὁ ῥυόμενός με. … ἐστι τῇ καρδίᾳ ὁ τὸν λογισμὸν μὴ; ἔχων ῥέποντα πρὸς ὑπερβολὴν μηδὲ ἔλλειψιν, ἀλλ᾽ ἀπευθυνόμενος πρὸς τὸ μέσον τῆς ἀρετῆς. Ὁ γὰρ ἀπὸ τῆς ἀνδρίας ἐπὶ τὸ ἔλαττον παρεκκλίνας κατὰ δειλίαν διαστρέφεται" ὁ δὲ ἐπὶ πλέον ὑπερταθεὶς ἐπὶ τὴν θρασύτητα ἀποκλίνει. Διόπερ τούτους σκολιοὺς ἡ Γραφὴ ὀνομάζει, … διαμαρτάνοντας. “ὥσπερ γὰρ σκολιὰ γραμμὴ γίνεται, ποτὲ μὲν ἐπὶ τὸ κυρτὸν, ποτὲ δὲ ἐπὶ τὸ κοῖλον τῆς εὐθείας διακλασθείσης " οὕτω καὶ σκολιὰ καρδία, νῦν μὲν ὑψουμένη δι᾽ ἀλαζονείαν, νῦν δὲ ταπεινουμένη διὰ λύπας καὶ συστολάς. Διόπερ φησὶν ὁ Ἐκβήσεται. Ὁ Θεὸς κριτὴς δίκαιος καὶ ἰσχυρὸς καὶ μακρόθυμος, καὶ μὴ ὀργὴν ἐπάγων καθ᾽ ἑκάστην ἡμέραν Τοῦτο ἔοικεν ἀποτεινόμενος πρὸς τούς ποτε ταραχθησομένους ἐπὶ τοῖς συμβεβηκόσιν ὁ Προφήτης διαλέγεσθαι, οἱονεὶ καταστέλλων τῶν ἀνθρώπων τὴν ταραχὴν, μήποτε ἀπιστήσωσι τῇ περὶ τῶν ὅλων προνοίᾳ, ὁρῶντες ἀνεκδίκητον πατέρα ἐπὶ υἱοῦ ἐπαναστάσει, καὶ τὴν πονηρίαν τοῦ Ἀβεσσαλὼμ εὐοδουμένην ἐν οἷς προέθετο. Διορθούμενος οὖν αὐτῶν τὸ ἐν τοῖς λογισμοῖς ἀνόητον, διεμαρτύρατο αὐτοῖς - Ὁ Θεὸς κριτὴς δίκαιος καὶ ἰσχυρὸς καὶ μακρόθυμος, καὶ μὴ ὀργὴν ἐπάγων καθ' ἑκάστην ἡμέραν. Οὐκ ἀκρίτως τι γίνεται τῶν γινομένων, ἀλλὰ τοῖς ἑκάστου μέτροις ἀντιμετρεῖ ὁ Θεὸς, οἷς προλαβὼν ἀπεμέτρησε τὰς κατὰ τὸν βίον πράξεις. Ἐπεὶ οὖν πέπρακταί μοί τις ἁμαρτία, κατὰ τὴν ἀξίαν τὴν ἐμαυτοῦ ἀντιλαμβάνω. Μὴ τοίνυν κατὰ τοῦ Θεοῦ ἀδικίαν" ὁ γὰρ Θεὸς κριτὴς δίκαιος. Μηδὲ οὕτω ταπεινῶς διανοεῖσθε περὶ Θεοῦ, ὥστε οἴεσθαι αὐτὸν ἁτονεῖν πρὸς τὴν ἐκδίκησιν" καὶ γὰρ καὶ ἰσχυρός ἐστι, Τίς οὖν ἡ αἰτία τοῦ μὴ ταχεῖαν ἐπάγεσθαι τοῖς ἁμαρτάνουσι τὴν τιμωρίαν: Διότι μακρόθυμός ἐστι, Μὴ ὀργὴν ἐπάγων καθ᾽ ἑκάστην ἡμέραν. ᾽Εὰν μὴ ἐπιστραφῆτε, τὴν ῥομφαίαν αὑτοῦ στιλβώσει. Ἀπειλητικὸς ὁ λόγος, εἰς ἐπιστροφὴν ἐνάγων τοὺς βραδεῖς εἰς μετάνοιαν. Οὐχ εὐθὺς ἀπειλεῖ τὰ τραύματα καὶ τὰς πληγὰς καὶ τοὺς θανάτους, ἀλλὰ στίλβωσιν ὅπλων, καὶ οἱονεὶ παρασκευήν τινα πρὸς τὴν ἄμυναν. Ὥσπερ γὰρ οἱ διασμήχοντες τὰ ὅπλα τὴν ἐπὶ τὸν πόλεμον ὁρμὴν διὰ τούτου παραδηλοῦσιν, οὕτω καὶ τοῦ Θεοῦ τὴν ἐπὶ τὸ τιμωρεῖσθαι κίνησιν ἐμφῆναι βουλόμενος ὁ λόγος, στιλβοῦν ἔφησεν αὐτοῦ τὴν ῥομφαίαν. Τὸ τόξον αὐτοῦ ἐνέτεινε, καὶ ἡτοίμασεν αὐτὸ, καὶ ἐν
Eme oun krinon, Kyrie, kata tēn emēn dikaiosynēn; toutesti, tēn ephiktēn tois anthrōpois,. kai dynatēn tois en sarki zōsi. Kai kata tēn akakian mou epi emoi. Houtō gar malista synistatai hē diathesis tou legontos poly makran ousa tēs pharisaïkēs hyperēphanias. ᾿Akakian gar heautou onomazei tēn hoionei akeraiotēta kai apeirian tōn chrēsimōn eis gnōsin, kata to eirēmenon en tais Paroimiais, hoti Akakos pisteuei panti logǭ. Epei oun pollois aphylaktōs peripiptomen ex apeirias hoi anthrōpoi, paraiteitai ton Theon kai axioi syngnōmēs, tychein epi tę̄ akakią. Ek de toutou dēlon estin hoti tapeinophrosynēn tou legontos paristēsi mallon hē hyperēphanian ta eirēmena. Krinon gar me, phēsi, kata tēn emēn dikaiosynēn, kai krinon me kata tēn akakian tēn ousan ep᾽ emoi. To men dikaiōma mou tę̄ astheneią parexetazōn tę̄ anthrōpinę̄, houtō krinon me’ tēn de haplotēta tōn tropōn mou … mē hōs entrechę̄ me, mēde hōs euperiblepton eis ta tou kosmou pragmata, houtōs hamartanonta me katadikasę̄s. Syntelesthētō dē ponēria hamartōlōn. Antikrys mathētēs esti tōn euangelikōn prostagmatōn ho tauta euchomenos. Proseuchetai gar hyper tōn epēreazontōn auton, axiōn perati kai horǭ tini tēn ponērian tōn amartanontōn perigraphēnai. “Hōsper an ei tis hyper tōn kamnontōn to sōma proseuchomenos legoi" Syntelesthētō dē hē nosos tōn kamnontōn. Hina gar mē, epi pleon herpousa hōs gangraina nomēn lambanę̄ hē hamartia, euchetai para Theou, stēnai kai horisthēnai tēn epi pleon chysin tēs hamartias, ho agapōn tous echthrous autou, kai kalōs poiein tous misountas boulomenos, kai dia touto proseuchomenos hyper tōn epēreazontōn auton. Kai kateuthyneis dikaion. Euthēs ho dikaios onomazetai" kai euthēs hē kardia hē katōrthōmonē. Ti oun bouletai entautha hē proseuchē tǭ Prophētę̄? Euchetai gar ton ēdē echonta tēn euthytēta kateuthynesthai. Ou gar an tis eipoi einai ti en tǭ dikaiǭ scholion oude diestrammenon oude strangaliōdes. Tacha de anankaia hyper tou dikaiou hē aitēsis, hina to kata prothesin autou euthes kai to adiastrophon tēs gnōmēs, touto tę̄ para tou Theou cheiragōgią chateuthynthę̄, hōs mēte hypo astheneias auton aponeusai pote tou hoionei kanonos tēs alētheias, mēte hypo tou echthrou tēs alētheias … Etazōn kardias kai nephrous ho Theos dikaiōs. Epeidē kardian hē Graphē pollachou epi tou ēgemonikou paralambanei, nephrous de pollachou epi tou epithymētikou tēs psychēs, kai entautha to auto sēmainei; hoti, Ho Theos, krinon me epi te tois dogmasin hois echō peri tēs eusebeias, kai epi tois kinē masi tois pathētichois " sy gar ei ho hetazōn kardias kai nephrous. Etasmos kyriōs estin hē meta pasōn basanōn prosagomenē ereuna para tōn kritōn tois exetazomenois, hina hoi kryptontes par᾽ heautois ta epizētoumena tę̄ anankę̄ tōn ponōn eis to emphanes katastēsōsi to lanthanon. En gar tois aparalogistois exetasmois tou kritou etazontai men hēmōn hoi logismoi, etazontai de kai hai praxeis. Mēdeis pro kairou tis krinetō, Heōs an elthę̄ ho Kyrios. hos kai phōtisei ta krypta tou skotous, kai phanerōsei tas boulas tōn kardiōn. En oun tǭ etazein kardias kai nephrous ho Theos to heautou dikaion ana phainei. Ētasthē men oun hē kardia tou Abraam, ei agapą ton Theon ex holēs tēs psychēs autou, kai ex holēs tēs kardias, hote ekeleusthē holokautōma anenenkein ton Isaak, hina phanę̄, hoti ouk agapą ton huion hyper ton Theon hētasthē de kai Iakōb epibouleuomenos hypo tou adelphou, hina lampsę̄ en tosoutois hamartēmasi tou Hēsau mē amolynomenē autou hē philadelphia. Toutōn men oun hai kardiai hētasthēsan nephroi de hētasthēsan tou Iōsēph, hote, epimaneisēs autǭ tēs akolastou despoinēs, to semnon tēs sōphrosynēs tēs ( aschēmonos hēdonēs proetimēsen. Eis touto de ētasthē, hina hoi theatai tēs kriseōs tou Theou synthōntai dikaiōs aponemomenēn autǭ tēn timēn, dia to en megalois dokimastēriois hyperlampsai autou tēn semnotēta. Ē boētheia mou para tou Theou. Kyriōs en polemois kata tas ephodous tōn enantiōn tas boētheias epizētousin hoi polemoumenoi. Kai entautha toinyn ho tōn aoratōn echthrōn heautou epaisthanomenos, kai ton ephestōta autǭ kindynon para tōn peristratopedeuomenōn auton polemiōn horōn, erei " Hē boētheia mou ouk ek ploutou, oude ek sōmatikōn aphormōn, oude ek dynameōs kai ischyos emēs, oude ek syngeneias anthrōpinēs, all᾽ Ē boētheia mou para tou Theou. Potapēn de symmachian apostellei tois phoboumenois auton ho Kyrios, allachou memathēkamen tou psalmou legontos" Parembalei angelos Kyriou kyklǭ tōn phoboumenōn auton, kai rhysetai autous" kai allachou" angelos ho rhyomenos me. … esti tę̄ kardią ho ton logismon mē? echōn rheponta pros hyperbolēn mēde elleipsin, all᾽ apeuthynomenos pros to meson tēs aretēs. Ho gar apo tēs andrias epi to elatton parekklinas kata deilian diastrephetai" ho de epi pleon hypertatheis epi tēn thrasytēta apoklinei. Dioper toutous skolious hē Graphē onomazei, … diamartanontas. “hōsper gar skolia grammē ginetai, pote men epi to kyrton, pote de epi to koilon tēs eutheias diaklastheisēs " houtō kai skolia kardia, nyn men hypsoumenē di᾽ alazoneian, nyn de tapeinoumenē dia lypas kai systolas. Dioper phēsin ho Ekbēsetai. Ho Theos kritēs dikaios kai ischyros kai makrothymos, kai mē orgēn epagōn kath᾽ hekastēn hēmeran Touto eoiken apoteinomenos pros tous pote tarachthēsomenous epi tois symbebēkosin ho Prophētēs dialegesthai, hoionei katastellōn tōn anthrōpōn tēn tarachēn, mēpote apistēsōsi tę̄ peri tōn holōn pronoią, horōntes anekdikēton patera epi huiou epanastasei, kai tēn ponērian tou Abessalōm euodoumenēn en hois proetheto. Diorthoumenos oun autōn to en tois logismois anoēton, diemartyrato autois - Ho Theos kritēs dikaios kai ischyros kai makrothymos, kai mē orgēn epagōn kath' hekastēn hēmeran. Ouk akritōs ti ginetai tōn ginomenōn, alla tois hekastou metrois antimetrei ho Theos, hois prolabōn apemetrēse tas kata ton bion praxeis. Epei oun pepraktai moi tis hamartia, kata tēn axian tēn emautou antilambanō. Mē toinyn kata tou Theou adikian" ho gar Theos kritēs dikaios. Mēde houtō tapeinōs dianoeisthe peri Theou, hōste oiesthai auton hatonein pros tēn ekdikēsin" kai gar kai ischyros esti, Tis oun hē aitia tou mē tacheian epagesthai tois hamartanousi tēn timōrian: Dioti makrothymos esti, Mē orgēn epagōn kath᾽ hekastēn hēmeran. ᾽Ean mē epistraphēte, tēn rhomphaian hautou stilbōsei. Apeilētikos ho logos, eis epistrophēn enagōn tous bradeis eis metanoian. Ouch euthys apeilei ta traumata kai tas plēgas kai tous thanatous, alla stilbōsin hoplōn, kai hoionei paraskeuēn tina pros tēn amynan. Hōsper gar hoi diasmēchontes ta hopla tēn epi ton polemon hormēn dia toutou paradēlousin, houtō kai tou Theou tēn epi to timōreisthai kinēsin emphēnai boulomenos ho logos, stilboun ephēsen autou tēn rhomphaian. To toxon autou eneteine, kai hētoimasen auto, kai en
“Judge me, then, O Lord, according to my own righteousness,” that is, the righteousness attainable by human beings and possible for those living in the flesh. “And according to my innocence that is in me.” For in this way especially the disposition of the speaker is shown to be very far from Pharisaic arrogance. For he calls “innocence” a kind of simplicity and inexperience of things useful for knowledge, as it is said in Proverbs, “The innocent believes every word.” Since, then, we human beings fall into many things unguardedly through inexperience, he begs God and asks to receive pardon for his innocence. From this it is clear that what is said shows the humility of the speaker rather than arrogance. “For judge me,” he says, “according to my righteousness, and judge me according to the innocence that is in me.” “Weighing my righteousness against human weakness, judge me so; and … the simplicity of my ways … do not condemn me when I sin as though I were shrewd or highly experienced in the affairs of the world.” “Let the wickedness of sinners be brought to an end.” The one who prays this is plainly a disciple of the Gospel commandments. For he prays for those who abuse him, asking that the wickedness of those who sin be bounded by a limit and an end. It is as if someone praying for those sick in body were to say, “Let the disease of the sick be brought to an end.” For so that sin may not creep further and spread like gangrene, the one who loves his enemies and wishes to do good to those who hate him, and therefore prays for those who abuse him, prays God that the further spreading of sin may stop and be bounded. “And you will direct the just.” The just man is called upright, and the heart that has done right is upright. What, then, does the prophet's prayer mean here? For he prays that one who already has uprightness may be directed. For no one would say that there is anything crooked or twisted or tortuous in the just man. But perhaps the request for the just man is necessary so that the uprightness of his purpose and the undistorted state of his judgment may be directed by God's guidance, so that he may never turn aside through weakness from the rule, as it were, of truth, nor be [led astray] by the enemy of truth …. “God who tries hearts and reins with justice.” Since Scripture often takes “heart” for the governing part, and “reins” often for the desiring part of the soul, here too it means the same: “O God, judge me both in the doctrines I hold about godliness and in the movements of passion; for you are the one who tries hearts and reins.” “Trying” is properly the inquiry conducted by judges with every kind of torture on those under examination, so that those who conceal what is sought may by the compulsion of pain bring what is hidden into the open. For in the judge's examinations, which no reasoning can evade, our thoughts are tried, and our actions are tried too. “Let no one judge before the time, until the Lord comes, who will bring to light the things hidden in darkness and disclose the purposes of the hearts.” In trying hearts and reins, then, God shows his own justice. The heart of Abraham was tried, whether he loved God with all his soul and with all his heart, when he was commanded to offer Isaac as a whole burnt offering, so that it might appear that he did not love his son more than God. Jacob too was tried when his brother plotted against him, so that his brotherly love might shine out, unstained by the many sins of Esau. These men's hearts were tried; but Joseph's reins were tried when his licentious mistress was mad with desire for him and he preferred the dignity of chastity to shameful pleasure. He was tried for this purpose: that the spectators of God's judgment might agree that the honor was justly given him, because his dignity shone out in great trials. [7] “My help is from God.” Properly it is in wars, at the attacks of the enemy, that those under attack seek help. And here too the one who perceives his invisible enemies, and sees the danger that threatens him from the foes encamped around him, will say, “My help is not from wealth, nor from bodily resources, nor from my own power and strength, nor from human kinship; but my help is from God.” What kind of alliance the Lord sends to those who fear him we have learned elsewhere, where the psalm says, “The angel of the Lord will encamp around those who fear him, and will deliver them,” and elsewhere, “The angel who delivers me.” … [He is upright] in heart whose reasoning does not lean toward excess or deficiency but is directed toward the mean of virtue. For one who turns aside from courage toward the less is distorted into cowardice, while one stretched beyond it inclines to rashness. Therefore Scripture calls such people crooked, …, those who miss the mark. For as a line becomes crooked when the straight line is bent, now convex and now concave, so too a heart is crooked that is now lifted up by boasting and now humbled by griefs and dejection. Therefore Ecclesiastes says …. “God is a just judge, and strong and patient, and does not bring on his anger every day.” The prophet seems to say this addressing those who were then to be troubled at what had happened, as if calming people's disturbance, lest they lose faith in the providence over all things when they saw a father unavenged at his son's rebellion and the wickedness of Absalom prospering in what he had planned. Correcting, then, the folly of their reasonings, he solemnly declared to them: “God is a just judge, and strong and patient, and does not bring on his anger every day.” Nothing that happens happens without judgment; God measures back to each by the measures with which each first measured out the actions of his life. Since, then, some sin was committed by me, I receive in return according to my own desert. Do not, then, [speak] injustice against God; for God is a just judge. Nor think so meanly of God as to suppose him too weak for vengeance; for he is also strong. What, then, is the reason that punishment is not quickly brought on sinners? Because he is patient, “and does not bring on his anger every day.” “If you do not turn, he will furbish his sword.” The word is threatening, urging those slow to repent toward turning. He does not threaten wounds and blows and deaths at once, but the furbishing of weapons, as it were a preparation for retaliation. For as those who polish their weapons show by this their eagerness for war, so the word, wishing to show God's movement toward punishment, said that he furbishes his sword. “He has bent his bow and made it ready, and on it …”
Textual problem in this passage: see the notes.
Ps 7:8 (7:9 LXX) (quotation, high confidence) · Prov 14:15 (quotation, high confidence) · Ps 7:9 (7:10 LXX) (quotation, high confidence) · Matt 5:44 (allusion, medium confidence) · 2 Tim 2:17 (allusion, medium confidence) · 1 Cor 4:5 (quotation, high confidence) · Gen 22:2 (allusion, high confidence) · Deut 6:5 (allusion, medium confidence) · Gen 27:41 (allusion, medium confidence) · Gen 39:7 (allusion, high confidence) · Ps 7:10 (7:11 LXX) (quotation, high confidence) · Ps 34:7 (33:8 LXX) (quotation, high confidence) · Gen 48:16 (quotation, high confidence) · Ps 7:11 (7:12 LXX) (quotation, high confidence) · Matt 7:2 (allusion, low confidence) · Ps 7:12 (7:13 LXX) (quotation, high confidence) · Eccl 1:15 (allusion, medium confidence) · Ps 75:5 (74:6 LXX) (allusion, medium confidence)
Notes and citation
Summary: Basil explains Ps 7:8–12: the psalmist asks to be judged by human righteousness and pardoned for inexperience, prays that sinners' wickedness may end, and teaches that God tries heart and reins, helps the upright, and delays punishment out of patience.
- Quotations: Ps 7:8–12 (LXX 7:9–13); Prov 14:15; 1 Cor 4:5; Ps 34:7 (LXX 33:8); Gen 48:16. Allusions: Ps 75:5 (LXX 74:6, “do not speak injustice against God”); Matt 5:44; 2 Tim 2:17 (gangrene); Gen 22 (Abraham); Gen 27:41–33:4 (Jacob and Esau); Gen 39:7–12 (Joseph); Deut 6:5; Matt 7:2 (measure for measure). Several passages are lost in the scan where Migne's Latin and notes are interleaved, and are marked “…”: in “… the simplicity of my ways …”, after “the enemy of truth”, after “The angel who delivers me” (the next verse, Ps 7:10, “who saves the upright in heart”, is lost), after “calls such people crooked”, after “Ecclesiastes says” (Eccl 1:15, “the crooked cannot be made straight”, whose quotation is lost; the scan garbles the name), and at the end of the section, which breaks off in the middle of Ps 7:12–13; the bracketed words are supplied by sense. Basil's account of virtue as a mean between excess and deficiency follows the Aristotelian commonplace (Aristotle, Eth. nic. 2.6).
- The marker [7] shows where Migne's section 7 begins.
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); word broken at a line end rejoined): δικαιοσύγηγ' → δικαιοσύνην·; ἐφιχτὴν → ἐφικτὴν; σαρχὶ → σαρκὶ; ἀχακίαν → ἀκακίαν; μαχρὰν → μακρὰν; οὗπα → οὖσα; φαριπαϊχῆς → φαρισαϊκῆς; ᾿Ακαχίαν → ᾿Ακακίαν; ὀνομάεἰ → ὀνομάζει; ἀχεραιότητα → ἀκεραιότητα; χατὰ τὸ εἰρημένον → κατὰ τὸ εἰρημένον; Παροιμέαις, → Παροιμίαις,; ΓΑχκακος → Ἄκακος; 1όγῳ. → λόγῳ.; ἀφυλάχτως → ἀφυλάκτως; ἀχαχίᾳ. → ἀκακίᾳ.; Ἐχ δὲ → Ἐκ δὲ; Κρῖγον → Κρῖνον; παρεξετάζξων → παρεξετάζων; κατακι → …; δθίην δι δηιβείοτυηι [υδι! ἃ φιάδιη, χὰ δὺμαθὼν, μὴ → μὴ; εὐπερίδλε- → εὐπερίβλεπτον; (, οἰἰϑτὸμι πτον εἰς → εἰς; χόσμου → κόσμου; καταδιχάσῃς. → καταδικάσῃς.; ἁμαρπωλῶν. → ἁμαρτωλῶν.; Αντιχρὺς → Αντικρὺς; εὐαγγελιχῶν → εὐαγγελικῶν; χαμνόντων. → καμνόντων.; λαμέἝάνῃ → λαμβάνῃ; εὔχετα! → εὔχεται; δίχαιον. → δίκαιον.; Ἐὐῤθὴς → Εὐθὴς; χαρδία ἡ → καρδία ἡ; κατωρθω- Ὁ μόνη. → κατωρθωμόνη.; χατευθύνεσθαι. → κατευθύνεσθαι.; τιὲν → τι ἐν; ἀσϑενείας → ἀσθενείας; χανόνος → κανόνος; ἀληγα] → ἀληθείας …; ΡΡορ] δία: ργθοδιῖο 3.0. 81 δη ἦν αἱ 15 4} Μοχ (0}}. 5Ξ6ριἰπη08 ἐπηρεαζόντων αὐτῷ. Θος “- ἕω βἰρηϊ ποδί : πἰπιγυιη, δ μαΐσα πο, θέε, ἰὰπἢ ὁχ τη '᾿Ἑτάζων → Ἐτάζων; γεφροὺς → νεφροὺς; ἤγεμονιχοῦ → ἤγεμονικοῦ; παραλαμδάνει, → παραλαμβάνει,; στημαίνει" → σημαίνει·; κρῖγόν → κρῖνόν; εὐσεδείας, → εὐσεβείας,; χινῆ → κινῆ; Ἑτασμὸς → Ἐτασμὸς; χυρίως → κυρίως; χριτῶν → κριτῶν; ἐξεταξομένοις, → ἐξεταζομένοις,; χρύπτοντες → κρύπτοντες; ἀνάγχῃ → ἀνάγκῃ; γαταστήσωσι → καταστήσωσι; ἀπαραλο-γίστοις → ἀπαραλογίστοις; χριτοῦ → κριτοῦ; ἑἐτάξονται → ἐτάζονται; Μηδεὲς → Μηδεὶς; χαιροῦ → καιροῦ; χρινέτω, → κρινέτω,; χρυπτὰ → κρυπτὰ; χαρδίας καὶ → καρδίας καὶ; δίχαιον ἀνα → δίκαιον ἀνα; ᾿Αόραὰμ, → Ἀβραὰμ,; χαρδίας, → καρδίας,; ἐχελεύσθη → ἐκελεύσθη; ὁλοχαύτωμα → ὁλοκαύτωμα; ἀνενεγχεῖν → ἀνενεγκεῖν; Ἰσαὰχ, → Ἰσαὰκ,; Ἰαχὼδ → Ἰακὼβ; ἐπιδουλευόμενος → ἐπιβουλευόμενος; τῇς → τῆς; χρίσεως → κρίσεως; δοχκιμαστηρίοις → δοκιμαστηρίοις; ἰηἰπιΐοοδ δε πι 6 ἢ 5 4υΐϊβρίαπι, ρου συ πιὰ οἶα ἐπιεπίΐαπι διιπι, οἱ τὶ ρέει 608 “1, ἘΠῚ 4110] : Απ-,Ἵ. Ἢ → Ἢ; χατὰ τὰς → κατὰ τὰς; τοίγυν → τοίνυν; χίνδυνον → κίνδυνον; ἐχ σωματιχῶν → ἐκ σωματικῶν; ἐχ δυνάμεως → ἐκ δυνάμεως; ἐχ συγγενείας → ἐκ συγγενείας; φοθουμένοις → φοβουμένοις; Κύριο;, → Κύριος,; μεμαθήχαμεν → μεμαθήκαμεν; Παρεμθαλεῖ → Παρεμβαλεῖ; φοδουμέγων → φοβουμένων; Ὁ ἄγγειλος → ἄγγελος; ῥυόμενγός → ῥυόμενός; 44 1(ογ.1ν. 5. “1 Ρε]. χλχη δ. δ ον. ἐστι → … ἐστι; ὑπερδολὴν → ὑπερβολὴν; παρεχχλίνας → παρεκκλίνας; χατὰ δειλίαν → κατὰ δειλίαν; σχολιοὺς → σκολιοὺς; ὀνομάμένων. → ὀνομάζει, …; σχολιὰ → σκολιὰ; χυρτὸν, → κυρτὸν,; χοῖλον → κοῖλον; «ἧς → τῆς; διαχλασθείσης → διακλασθείσης; χαρδία, → καρδία,; Ἐχθήσεται. → Ἐκβήσεται.; χριτὴς δίκαιος «καὶ → κριτὴς δίκαιος καὶ; μαχρόθυμος, → μακρόθυμος,; ἑχάστην → ἑκάστην; (Ἴ9). Τοῦτο → Τοῦτο; ἔοιχεν → ἔοικεν; συμδεθδηχόσιν → συμβεβηκόσιν; χαταστέλλων → καταστέλλων; ἀνεχδίχητον → ἀνεκδίκητον; ᾿Αὔεσσαλὼμ. → Ἀβεσσαλὼμ; χριτὴς δίκαιος καὶ → κριτὴς δίκαιος καὶ; μακχρόθυμος, → μακρόθυμος,; ἀχρίτως → ἀκρίτως; ἑχάστου → ἑκάστου; προλαδὼν → προλαβὼν; χατὰ τὸν → κατὰ τὸν; ἀντιλαμδάνω. → ἀντιλαμβάνω.; χατὰ τοῦ → κατὰ τοῦ; χριτὴς δίκαιος. → κριτὴς δίκαιος.; ἐχδίχησιν" → ἐκδίκησιν"; μαχρόθυμός → μακρόθυμός; ε καθ᾽ → καθ᾽; στιϊδώσει. → στιλβώσει.; ᾿Απειλητιχὸς → Ἀπειλητικὸς; στίλθωσιν → στίλβωσιν; παρασχευήν → παρασκευήν; στιλδοῦν → στιλβοῦν; ξόξον → τόξον; ἐν ἴῃ οσοηοδγυιη αἰ τρί αΓ : εἰς οἰΐδαν οὐ! 4αυ πη οὐτὰ νἱἀογίηϊ ραίγοπι, ἢ] 0 ἴῃ δυπὶ ἰπδυγροηία, ἰηι]ἢϊ δογυπι 418 φοΓυπίυν : δεά οὐ Πα. Πειι5 68 πιδῃδύσι δὰ θ6 πὶ ἱπιροῖυπι ρὲῦ ᾿οα δἰσπί ἤσαν! : 5[ 6 → ἐν.
Extrabiblical texts: Aristotle, Eth. nic. 2.6 (Aristotle (works); echo)
Topics: Eschatology
Cite (SBL): Basil, Hom. Ps. 7.6 (PG 29:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/7-1/#p-7-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
7.7PG 29:300
καὶ ἐν αὐτῷ ἡτοίμασε σκεύη θανάτου. … διατείνουσα τὸ τόξον τοῦ Θεοῦ, ἀλλὰ κολαστικὴ δύνα μις, ποτὲ μὲν ἐντεινομένη, ποτὲ δὲ ἀνιεμένη. Τῷ οὖν ἁμαρτάνοντι ἀπειλεῖ ὁ λόγος. ὅτι ἕτοιμα αὐτῷ ἐστι τὰ μέλλοντα εἰς κόλασιν ἀποπέμπεσθαι, ἐὰν ἐπιμένῃ τῇ ἀμαρτίᾳ. 'Ἡτοίμασται γάρ ἐν τῷ τόξῳ σκεύη θανάτου. Σκεύη δὲ θανάτου δυνάμεις εἰσὶν ἀφανιστικαὶ τῶν ἐχθρῶν τοῦ θεοῦ. Τὰ βέλη αὑτοῦ τοῖς καιομένοις ἐξειργάσατο. Ὥσπερ τὸ πῦρ τῇ καιομένῃ ὕλῃ παρὰ τοῦ κτίσαντος ἐξειργάσθη" οὐ γὰρ διὰ τὸν ἀδάμαντα ἐκτίσθη τὸν μὴ τηκόμενον ὑπὸ τοῦ “πυρὸς. ἀλλὰ διὰ τὰ ξύλα τὰ κατακαιόμενα· οὕτω καὶ τὰ τοῦ θεοῦ βέλη ταῖς εὐκαταπρήστοις ψυχαῖς, ὧν πολὺ τὸ ὑλικὸν καὶ τὸ πρὸς ἀφανισμὸν ἐπιτήδειον συνείλεχται, παρ᾽ αὐτοῦ κατειργάσθη. Οἱ οὖν προλαβόντες καὶ ἔχοντες ἐν ἑαυτοῖς τὰ πεπυρωμένα βέλη τοῦ διαβόλου, οὗτοι δέχονται τὰ βέλη τοῦ Θεοῦ. Διὰ τοῦτό φησι Τὰ βέλη αὑτοῦ τοῖς ἤδη καιομένοις ἐξειργάσατο. Καίουσι δὲ ψυχὴν ἔρωτες σαρκικοὶ, καὶ ἐπιθυμίαι χρημάτων, καὶ διάπυροι ὀργαὶ, καὶ λύπαι φλέγουσαι καὶ ἐκτήκουσαι τὴν ψυχὴν, καὶ φόβοι οἱ ἀλλότριοι τοῦ Θεοῦ. Ὁ μέντοι ἄτρωτος ὑπὸ τῶν τοῦ ἐχθροῦ βελῶν, καὶ ἐνδεδυμένος τὴν πανοπλίαν τοῦ Θεοῦ, τῶν θανατηφόρων βελῶν ἀπείρατος διαμένει.
kai en autǭ hētoimase skeuē thanatou. … diateinousa to toxon tou Theou, alla kolastikē dyna mis, pote men enteinomenē, pote de aniemenē. Tǭ oun hamartanonti apeilei ho logos. hoti hetoima autǭ esti ta mellonta eis kolasin apopempesthai, ean epimenę̄ tę̄ amartią. 'Hētoimastai gar en tǭ toxǭ skeuē thanatou. Skeuē de thanatou dynameis eisin aphanistikai tōn echthrōn tou theou. Ta belē hautou tois kaiomenois exeirgasato. Hōsper to pyr tę̄ kaiomenę̄ hylę̄ para tou ktisantos exeirgasthē" ou gar dia ton adamanta ektisthē ton mē tēkomenon hypo tou “pyros. alla dia ta xyla ta katakaiomena; houtō kai ta tou theou belē tais eukataprēstois psychais, hōn poly to hylikon kai to pros aphanismon epitēdeion syneilechtai, par᾽ autou kateirgasthē. Hoi oun prolabontes kai echontes en heautois ta pepyrōmena belē tou diabolou, houtoi dechontai ta belē tou Theou. Dia touto phēsi Ta belē hautou tois ēdē kaiomenois exeirgasato. Kaiousi de psychēn erōtes sarkikoi, kai epithymiai chrēmatōn, kai diapyroi orgai, kai lypai phlegousai kai ektēkousai tēn psychēn, kai phoboi hoi allotrioi tou Theou. Ho mentoi atrōtos hypo tōn tou echthrou belōn, kai endedymenos tēn panoplian tou Theou, tōn thanatēphorōn belōn apeiratos diamenei.
“And on it he has prepared instruments of death.” … [It is no bowstring that] stretches the bow of God, but a punishing power, now tightened and now relaxed. The word, then, threatens the sinner that what is to be sent forth for punishment is ready for him if he persists in sin. For instruments of death have been made ready on the bow. And instruments of death are powers that destroy the enemies of God. “He has made his arrows for those who burn.” As fire was made by the Creator for material that burns (for it was not created for the adamant, which is not melted by fire, but for the wood that burns up), so too God's arrows have been made by him for souls that catch fire easily, in which much material fit for destruction has been gathered. Those, then, who have already received and hold within themselves the fiery darts of the devil are the ones who receive the arrows of God. That is why he says, “He has made his arrows for those who are already burning.” And the soul is set burning by carnal loves, by desires for money, by fiery angers, by griefs that inflame and consume the soul, and by fears that are foreign to God. But one who is unwounded by the enemy's darts and has put on the whole armor of God remains untouched by the death-bearing arrows.
Textual problem in this passage: see the notes.
Ps 7:13 (7:14 LXX) (quotation, high confidence) · Eph 6:16 (allusion, high confidence) · Eph 6:11 (allusion, high confidence)
Notes and citation
Summary: On Ps 7:13 Basil explains God's bow and “instruments of death” as his punishing power, and says that his arrows are made for souls already set on fire by the devil's darts of passion.
- The opening of this section in the scan is Migne's notes and Latin, which are removed by logged corrections; a line is lost after the quotation (marked “…”), and the bracketed words are supplied by sense. Quotations: Ps 7:13 (LXX 7:14). Allusions: Eph 6:16 (fiery darts); Eph 6:11 (whole armor of God). The last lines of the section in the scan are Latin and are removed.
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers)): » Εἷς, ΟοἸὺ. φυᾶτιιιβ πρὸς τούς ποτε. Βαϊ! οἱ γε]}- 401 ΟἸΠ65 188. πρὸς τοὺς τότε. 1112, καὶ ἰσχυρὸς καὶ μαχρόθυμος, δι} δύ} ἐν ΟΟΠ ν γι 5. φυῶγίο εἰ δορίμηο ροϑι νοσὸπὶ δίς Χαιος. ἡτοίμασεν αὐτὸ, καὶ → καὶ; σχεύη θαβρθείλη!68, → σκεύη θανάτου. …; Ορι πὶ Οὐρ᾽ ἀΠ88., ἰγῶ δϑίυδη!68, οἱ ἃ διατείνουσα → διατείνουσα; χολαστιχὴ → κολαστικὴ; σχεύη θανάτου. → σκεύη θανάτου.; Σχεύη → Σκεύη; χαιομένοις → καιομένοις; χκαιομένῃ → καιομένῃ; χτίσαντος → κτίσαντος; ἐχτίσθη → ἐκτίσθη; τηχόμενον → τηκόμενον; χαταχαιόμενα" → κατακαιόμενα·; εὐχαταπρήστοις → εὐκαταπρήστοις; ὑλιχὸν → ὑλικὸν; προλαθόντες → προλαβόντες; διαθόλου, → διαβόλου,; βέ.η → βέλη; καιομέγοις → καιομένοις; γάσατο. Καίουσι → ἐξειργάσατο. Καίουσι; σαρχιχοὶ, → σαρκικοὶ,; ἐχτήχουσαι → ἐκτήκουσαι; φόθοι → φόβοι; διαμένει. δὰ ογι ποι ρογιίποῖ, σοπἤιδᾶ Υἱἀ θη!" 6886 5 ἀοἴογεπι δοποθρὶϊ : δἱ φυὶ σογιἀ 8 πιδ! ἴα πὶ ρῸΓ ἰπΐ-: → διαμένει..
Cite (SBL): Basil, Hom. Ps. 7.7 (PG 29:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/7-1/#p-7-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-basil-homiliae-psalmos-7-7) · Report an error
Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
7.8PG 29:300
Ἰδοὺ ὠδίνησεν ἀδικίαν, συνέλαβε πόνον, καὶ ἔτεκεν ἀνομίαν. Ὥς μὲν πρὸς τὴν τάξιν δοκεῖ συγκεχυμένως ἡ λέξις ἔχειν " ἐπειδὴ πρῶτον αἱ δὲ τίκτουσιν " ἐνταῦθα δὲ πρῶτον ἡ ὠδὶν, εἶτα ἡ σύλληψις, εἶτα ὁ τοκετός " πρὸς δὲ τὴν τῆς καρδίας σύλληψιν ἐμφαντικώτατα ἔχει. Αἱ γὰρ ἄλογοι τῶν ἀκολάστων ὁρμαὶ καὶ αἱ μανικαὶ καὶ παροιστρῶσαι ἐπιθυμίαι ὠδῖνες ἐλέχθησαν, διὰ τὸ μετὰ ὀξύτητος καὶ πόνου ἐγγίνεσθαι τῇ ψυχῇ. Κατὰ δὲ τὴν τοιαύτὴν ὁρμὴν, ὁ περικρατὴς τῶν πονηρῶν μὴ γενόμενος βουλευμάτων συνέλαβε πόνον," καὶ ὁ τὴν ἐν τῇ καρδίᾳ κακίαν διὰ τῶν πονηρῶν πράξεων ἐκκαύσας ἕτεκε τὴν ἀνομίαν. "Ἔοικε δὲ ταῦτα λέγειν αἰσχυνόμένος ἐπὶ τῷ πατὴρ εἶναι παιδὸς παρανόμου. Οὐχ ἐμὸς, φησὶν, ὁ παῖς, ἀλλὰ τοῦ πατρὸς γέγονεν υἱὸς, ᾧ διὰ τῆς ἁμαρτίας ἑαυτὸν εἰσεποίησε. Διότι κατὰ τὸν Ἰωάννην, Ὁ ποιῶν. τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου γεγέννηται. Ἰδοὺ οὖν ὠδίνησεν αὐτὸν διὰ τῆς ἀδικίας, καὶ συνέλαβεν αὐτὸν, οἱονεὶ ἐν τοῖς οἰκειοτάτοις ἑαυτοῦ ὑπὸ τὰ σπλάγχνα τῆς ἰδίας διαθέσεως ἤγαγε καὶ ἐκυοφόρησεν αὐτὸν ὁ διάβολος " εἶτα ἀπεγέννησεν αὐτὸν, ἐκφανῆ τὴν ἀνομίαν αὐτοῦ καταστήσας, διότι πᾶσι προεκηρύχθη ἡ κατὰ τοῦ πατρὸς ἐπανάστασις. Λάκκον ὥρυξε, καὶ ἀνέσκαψεν αὖτόν. Οὐ πάνυ ἐπὶ καλοῦ εὑρίσκομεν τὸ ὄνομα τοῦ λάκκου τεταγμένον ἐν ταῖς θείαις Γραφαῖς " ὡς οὐδὲ τὸ φρέαρ ὕδατος ἐπὶ χείρονος. Λάκκος μὲν γάρ ἔστιν εἰς ὃν ἐβλήθη ὑπὸ τῶν ἀδελφῶν αὐτοῦ Ἰωσήφ. Καὶ ὅτε πατάσσεται ᾿Απὸ πρωτοτόκου Φαραὼ ἕως πρωτοτόκου τῆς αἰχμαλώτιδος τῆς ἐν τῷ λάκκῳ. Καὶ ἐν τοῖς ψαλμοῖς " Προσελογίσθην μετὰ τῶν καταβαινόντων εἰς λάκκον. Καὶ ἐν τῷ Ἱερεμίᾳ φησίν" Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὥρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἵ οὐ δυνήσονται ὕδωρ συνέχειν. ᾿Αλλὰ καὶ ἐν τῷ Δανιὴλ λάκκος λεόντων ἀναγέγραπται, εἰς ὃν ῥίπτεται Δανιήλ. Φρέαρ δὲ ὀρύσσει Ἀβραάμ· καὶ οἱ παῖδες τοῦ Ἰσαάκ᾽ καὶ ἐπὶ φρέαρ ἐξελθὼν ἀνεπαύετο Μωῦσῆς. Καὶ ἐντολὴν λαμβάνομεν ἀπὸ τοῦ Σολομῶντὸς πίνειν ὕδατα ἀπὸ ἡμετέρων ἀγγείων καὶ ἀπὸ ἡμετέρων φρεάτων πηγῆς. Καὶ ὁ Σωτὴρ παρὰ τῷ φῤέατι τῇ Σαμαρείτιδι περὶ θείων μυστηρίων διαλέγεται. Τὴν δὲ αἰτίαν τοῦ ἐπὶ χειρόνων μὲν τοὺς λάκκους τετάχθαι, ἐπὶ κρειττόνων δὲ τὰ φρέατα, νομίζομεν ταύτην ὑπάρχειν " ἐπίκτητον τὸ ὕδωρ ἐν τοῖς λάκκοις, πῖπτον ἐξ οὐρανοῦ ἐν δὲ τοῖς φρέασι φλέβες ὑδάτων κεχωσμέναι, πρὶν ὀρυχθῆναι τοὺς τόπους, φανεροῦνται, περιαιρεθέντων τῶν ἐπικαλυπτόντων χωμάτων, καὶ οἱασδήποτε οὐσίας ἐπικειμένης, ἧτις πᾶσά ἔστι γῇ. Καὶ ἐν ταῖς ψυχαῖς τοίνυν ἐστὶν οἱονεὶ ὄρυγμα, ἐν αἷς καταπίπτει τὰ κρείττονα μεταβάλλοντα καὶ παραχαραττόμενα, ὅτε τις τὰς περὶ τῶν καλῶν ἐννοίας πεσούσας εἰς αὐτὸν τρέπει, ἐπὶ τὸ κακουργότερον αὑτὰς διαστρέφων, καὶ ἐπὶ τὰ ἐναντία τῇ ἀληθείᾳ, οὐδὲν οἰκεῖον βεβουλευμένος ἔχειν καλόν. Καὶ πάλιν φρέατα, ὅτε, περιαιρεθέντων τῶν ἐπικαλυπτόντων χειρόνων, ἀναλάμπει φῶς καὶ πηγὴ ὕδατος ἐν λόγῳ καὶ δόγμασι ποτίμου. Διὰ τοῦτο ἕκαστον ἑαυτῷ φρέαρ κατασκευάσαι ἀναγκαῖον, ἵνα τηρήσῃ τὴν προειρημένην ἐντολὴν ᾿τὴν λέγουσαν" Πίνε ὕδατα ἀπὸ σῶν ἀγγείων, καὶ ἀπὸ σῶν φρεάτων πηγῆς. Οὕτω γὰρ χρηματίσομεν τέκνα τῶν ὀρυξάντων τὰ φρέατα, ᾿Αβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. Λάκκον δὲ οὐ ποιητέον, ἵνα μὴ ἐμπέσωμεν εἰς τὸ ὄρυγμα, κατὰ τὸ ἐνθάδε εἰρημένον, μηδὲ ἀκούσωμὲν τὰ ἐν τῷ Ἱερεμίᾳ ἐπ᾽ ὀνειδισμῷ τῶν ἀμαρτανόντων ἀναγεγραμμένα, τοῦ Θεοῦ λέγοντος περὶ αὐ τῶν ἃ καὶ πρὸ βραχέως παρεθέμεθα - ᾿Εμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὥρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἱ οὐ δυνήσονται ὕδωρ αὑτοῖς συνέχειν...
Idou ōdinēsen adikian, synelabe ponon, kai eteken anomian. Hōs men pros tēn taxin dokei synkechymenōs hē lexis echein " epeidē prōton hai de tiktousin " entautha de prōton hē ōdin, eita hē syllēpsis, eita ho toketos " pros de tēn tēs kardias syllēpsin emphantikōtata echei. Hai gar alogoi tōn akolastōn hormai kai hai manikai kai paroistrōsai epithymiai ōdines elechthēsan, dia to meta oxytētos kai ponou enginesthai tę̄ psychę̄. Kata de tēn toiautēn hormēn, ho perikratēs tōn ponērōn mē genomenos bouleumatōn synelabe ponon," kai ho tēn en tę̄ kardią kakian dia tōn ponērōn praxeōn ekkausas heteke tēn anomian. "Eoike de tauta legein aischynomenos epi tǭ patēr einai paidos paranomou. Ouch emos, phēsin, ho pais, alla tou patros gegonen huios, hǭ dia tēs hamartias heauton eisepoiēse. Dioti kata ton Iōannēn, Ho poiōn. tēn hamartian ek tou diabolou gegennētai. Idou oun ōdinēsen auton dia tēs adikias, kai synelaben auton, hoionei en tois oikeiotatois heautou hypo ta splanchna tēs idias diatheseōs ēgage kai ekyophorēsen auton ho diabolos " eita apegennēsen auton, ekphanē tēn anomian autou katastēsas, dioti pasi proekērychthē hē kata tou patros epanastasis. Lakkon hōryxe, kai aneskapsen auton. Ou pany epi kalou heuriskomen to onoma tou lakkou tetagmenon en tais theiais Graphais " hōs oude to phrear hydatos epi cheironos. Lakkos men gar estin eis hon eblēthē hypo tōn adelphōn autou Iōsēph. Kai hote patassetai ᾿Apo prōtotokou Pharaō heōs prōtotokou tēs aichmalōtidos tēs en tǭ lakkǭ. Kai en tois psalmois " Proselogisthēn meta tōn katabainontōn eis lakkon. Kai en tǭ Hieremią phēsin" Eme enkatelipon pēgēn hydatos zōntos, kai hōryxan heautois lakkous syntetrimmenous, hoi ou dynēsontai hydōr synechein. ᾿Alla kai en tǭ Daniēl lakkos leontōn anagegraptai, eis hon rhiptetai Daniēl. Phrear de oryssei Abraam; kai hoi paides tou Isaak᾽ kai epi phrear exelthōn anepaueto Mōysēs. Kai entolēn lambanomen apo tou Solomōntos pinein hydata apo hēmeterōn angeiōn kai apo hēmeterōn phreatōn pēgēs. Kai ho Sōtēr para tǭ phreati tę̄ Samareitidi peri theiōn mystēriōn dialegetai. Tēn de aitian tou epi cheironōn men tous lakkous tetachthai, epi kreittonōn de ta phreata, nomizomen tautēn hyparchein " epiktēton to hydōr en tois lakkois, pipton ex ouranou en de tois phreasi phlebes hydatōn kechōsmenai, prin orychthēnai tous topous, phanerountai, periairethentōn tōn epikalyptontōn chōmatōn, kai hoiasdēpote ousias epikeimenēs, hētis pasa esti gę̄. Kai en tais psychais toinyn estin hoionei orygma, en hais katapiptei ta kreittona metaballonta kai paracharattomena, hote tis tas peri tōn kalōn ennoias pesousas eis auton trepei, epi to kakourgoteron hautas diastrephōn, kai epi ta enantia tę̄ alētheią, ouden oikeion bebouleumenos echein kalon. Kai palin phreata, hote, periairethentōn tōn epikalyptontōn cheironōn, analampei phōs kai pēgē hydatos en logǭ kai dogmasi potimou. Dia touto hekaston heautǭ phrear kataskeuasai anankaion, hina tērēsę̄ tēn proeirēmenēn entolēn ᾿tēn legousan" Pine hydata apo sōn angeiōn, kai apo sōn phreatōn pēgēs. Houtō gar chrēmatisomen tekna tōn oryxantōn ta phreata, ᾿Abraam kai Isaak kai Iakōb. Lakkon de ou poiēteon, hina mē empesōmen eis to orygma, kata to enthade eirēmenon, mēde akousōmen ta en tǭ Hieremią ep᾽ oneidismǭ tōn amartanontōn anagegrammena, tou Theou legontos peri au tōn ha kai pro bracheōs parethemetha - ᾿Eme enkatelipon pēgēn hydatos zōntos, kai hōryxan heautois lakkous syntetrimmenous, hoi ou dynēsontai hydōr hautois synechein...
“Behold, he travailed with injustice, conceived toil, and brought forth lawlessness.” As regards order, the wording seems confused; for first [women conceive, then they travail,] then they give birth; but here first comes the travail, then the conception, then the birth. But as regards the conception of the heart, it is most expressive. For the irrational impulses of the licentious and their mad and frenzied desires are called travail because they arise in the soul with sharpness and pain. In accordance with such an impulse, the one who has not become master of his evil plans has conceived toil; and the one who has kindled the wickedness in his heart by evil deeds has brought forth lawlessness. He seems to say this in shame at being the father of a lawless son. “The boy is not mine,” he says, “but has become the son of the father to whom he has adopted himself through sin.” For, according to John, “The one who commits sin is of the devil.” “Behold,” then, the devil “travailed” with him through injustice, and “conceived” him, as it were carrying him in his womb, in the most intimate parts of his own disposition, and then brought him forth, making his lawlessness manifest, since the rebellion against his father was proclaimed to all. “He dug a pit and hollowed it out.” We do not find the word “pit” used in a good sense in the divine Scriptures, as neither is “well of water” used in a bad one. For the pit is the one into which Joseph was thrown by his brothers. And … when the firstborn are struck, “from the firstborn of Pharaoh to the firstborn of the captive woman in the pit.” And in the psalms: “I was counted with those who go down into the pit.” And in Jeremiah he says, “They have forsaken me, the fountain of living water, and dug for themselves broken pits, which will not be able to hold water.” And in Daniel too a pit of lions is recorded, into which Daniel is thrown. But Abraham digs a well, and the servants of Isaac; and Moses, having gone out to a well, rested there. And we receive a commandment from Solomon to drink waters from our own vessels and from the spring of our own wells. And the Savior speaks with the Samaritan woman at the well about divine mysteries. We think the reason why pits are used of worse things and wells of better is this: in pits the water is acquired from outside, falling from the sky; but in wells veins of water that were buried before the places were dug come to light when the covering earth is removed, along with whatever substance lay over them, all of which is earth. So in souls too there is, as it were, a dug-out pit, into which the better things fall and are changed and debased, when someone turns the notions of good things that fall into him, twisting them toward greater wickedness and toward what is contrary to truth, having resolved to have no good thing of his own. And again there are wells, when, the worse things that cover them being removed, light shines out and a spring of water drinkable in word and doctrine. That is why each must make a well for himself, so as to keep the commandment mentioned before, which says, “Drink waters from your own vessels and from the spring of your own wells.” For so we shall be called children of those who dug the wells, Abraham and Isaac and Jacob. But we must not make a pit, so that we may not fall into the hole, as is said here, nor hear what is written in Jeremiah in reproach of sinners, when God says of them what we cited a little before: “They have forsaken me, the fountain of living water, and dug for themselves broken pits, which will not be able to hold water for themselves.” …
Ps 7:14 (7:15 LXX) (quotation, high confidence) · 1 John 3:8 (quotation, high confidence) · Ps 7:15 (7:16 LXX) (quotation, high confidence) · Gen 37:24 (allusion, high confidence) · Exod 12:29 (quotation, high confidence) · Ps 88:4 (87:5 LXX) (quotation, high confidence) · Jer 2:13 (quotation, high confidence) · Dan 6:16 (allusion, high confidence) · Gen 21:25 (allusion, medium confidence) · Gen 26:15 (allusion, medium confidence) · Exod 2:15 (allusion, high confidence) · Prov 5:15 (quotation, high confidence) · John 4:6 (allusion, high confidence)
Notes and citation
Summary: Basil explains Ps 7:14–15: the order travail–conception–birth describes sin's birth in the heart, Absalom being the devil's offspring; and in Scripture pits stand for evil, wells (which reveal hidden springs) for good.
- Quotations: Ps 7:14–15 (LXX 7:15–16); 1 John 3:8; Exod 12:29; Ps 88:4 (LXX 87:5); Jer 2:13; Prov 5:15. Allusions: Gen 37:24; Dan 6:16; Gen 21:25–30; 26:15–22; Exod 2:15; John 4:6–26. Lost words are supplied in brackets (the normal order of conception, travail, birth) and a lost line is marked “…” before the Exodus quotation; the end of the section in the scan is Migne's Latin and is removed.
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): συγέιλαδε → συνέλαβε; δοχεῖ → δοκεῖ; συγχεχυμένως → συγκεχυμένως; τίχτουσιν → τίκτουσιν; σύλληφις, → σύλληψις,; τοχετός → τοκετός; χαρδίας → καρδίας; ἐμφαντιχώτατα → ἐμφαντικώτατα; ἀχολάστων → ἀκολάστων; περιχρατὴς → περικρατὴς; συνέλαδε → συνέλαβε; χαρδίᾳ → καρδίᾳ; χαχίαν → κακίαν; ἐχχαύσας → ἐκκαύσας; ἕτεχε → ἕτεκε; "Ἔοιχε → "Ἔοικε; χατὰ τὸν → κατὰ τὸν; διαἔόλου → διαβόλου; ἀδιχίας, → ἀδικίας,; συνέλαθδεν → συνέλαβεν; οἰχειοτάποις → οἰκειοτάτοις; ἐχνοφόρησεν → ἐκυοφόρησεν; διάδολος → διάβολος; ἐχφανῆ → ἐκφανῆ; προεχηρύχθη → προεκηρύχθη; χατὰ τοῦ → κατὰ τοῦ; Λάχχον → Λάκκον; ἀνέσκαψενγ → ἀνέσκαψεν; εὑρίσχομεν → εὑρίσκομεν; λάχχου → λάκκου; Λάχχος → Λάκκος; ἐδλήθη → ἐβλήθη; Α ρυίευϑ ἀφυΐ 'π ὅτε → ὅτε; αἰχμαιιώτιδος → αἰχμαλώτιδος; «άχκῳ. → λάκκῳ.; Προσε.ἰογίσθην → Προσελογίσθην; καταδαιγόνγτων → καταβαινόντων; ἐγχατέλιπον → ἐγκατέλιπον; λάκχους → λάκκους; δυγήσογται → δυνήσονται; λάχχος → λάκκος; ᾿Αδραάμ΄᾽ → Ἀβραάμ·; Ἰσαάχ᾽ → Ἰσαάκ᾽; λαμθάνομεν → λαμβάνομεν; λάχ- → λάκκους; Β χοὺς τετάχθαι, → τετάχθαι,; χρειττόνων → κρειττόνων; ἐπίχτητον → ἐπίκτητον; λάχχοις, → λάκκοις,; φλέθες → φλέβες; χεχωσμέναι, → κεχωσμέναι,; ἐπιχαλυπτόντων χωμάτων, → ἐπικαλυπτόντων χωμάτων,; ἐπιχειμένης, → ἐπικειμένης,; χαταπίπτει → καταπίπτει; χρείττονα → κρείττονα; μεταδάλλοντα → μεταβάλλοντα; χαλῶν → καλῶν; χαχουργότερον → κακουργότερον; βεδουλεομένος → βεβουλευμένος; χαλόν. → καλόν.; ἐπιχαλυπτόντων χειρόνων, → ἐπικαλυπτόντων χειρόνων,; ἕχαστον → ἕκαστον; χατασχευάσαι → κατασκευάσαι; ἀναγχαῖον, → ἀναγκαῖον,; τέχνα → τέκνα; ᾿Αδραὰμ → ᾿Αβραὰμ; Ἰσαὰχ → Ἰσαὰκ; Ἰαχώδ. → Ἰακώβ.; Λάκχον → Λάκκον; χατὰ τὸ ἐνθάδε → κατὰ τὸ ἐνθάδε; ἀχούσωμὲν → ἀκούσωμὲν; ἐγκατέἄἀδιηι5 → ἐγκατέλιπον; 8, υἱ Ἰς ἀἰοίτυν, πανο δινάϊδη,ι8 θὰ υ ἴῃ ἅιπον πηγὴν → πηγὴν; Ὁ {ἵπενε "ἰάκχους → λάκκους.
Cite (SBL): Basil, Hom. Ps. 7.8 (PG 29:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/7-1/#p-7-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-basil-homiliae-psalmos-7-8) · Report an error
Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
Chapter 14
14.0PG 29
Κύριε, τίς παροικήσει ἐν τῷ σκηνώματί σου, ἣ τίς κατασκηνώσει ἐν ὄρει ἁγίῳ σου;
Kyrie, tis paroikēsei en tǭ skēnōmati sou, hē tis kataskēnōsei en orei hagiǭ sou?
“O Lord, who shall sojourn in your tabernacle, or who shall dwell on your holy mountain?”
Ps 15:1 (14:1 LXX) (quotation, high confidence)
Notes and citation
Summary: The verse of Psalm 14 (15) on which the homily is preached.
- Quotation: Ps 15:1 (LXX 14:1).
Notes on the original text
- Digital text corrected (OCR misreading): Νύριε, → Κύριε,; κατασχηγώσει → κατασκηνώσει.
Cite (SBL): Basil, Hom. Ps. 14.0 (PG 29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/7-1/#p-14-0). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-basil-homiliae-psalmos-14-0) · Report an error
Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.